BR  145 

.N67 

Nordell 

,  Phi 

lip 

Augustus, 

1846- 

Preparations 

for 

THE      BIBLE      STUDY      UNION      LESSONS 
SENIOR  GRADE 


PREPARATIONS  FOR 
CHRISTIANITY 


REV.   PHILIP  A.   NORDELL,  D.D, 


Charles  P.  Kent,  Ph.D.  j^        ...      o.., 

George  A.  Coe.  Ph.D.,  LL.D.  }  Consulung  Editors 


CHARLES  SCRIBNER'S  SONS 

New  York 


TABLE    OF    CONTENTS 


INTRODUCTION. 

Character  and  Contents  of  the  Course 
Directions  for  Study 


Pages 
iii-v 


Part 
Lesson     1. 

Lesson    2. 

Lesson    3. 

Lesson    4. 

Lesson    5. 

Lesson    6. 

Lesson    7. 

Lesson    8. 

Lesson    9. 

Lesson  10. 

Lesson  11. 

Lesson  12. 

Lesson  13. 


THE  LESSONS. 

1.    Israel's  Religion  to  the  End  of  David's  Reign. 
The  Old  Semitic  World  . 

Religion  of  the  Ancient  Egyptians    . 

Religion  of  the  Ancient  Babylonians 

Hammurabi's  Standards  of  Justice     . 

Religions  of  Ancient  Palestine 

Primitive  Hebrew  Forms  of  Worship 

Influence  of  the  ExodViS  on  Israel's  Faith 

Israel's  Faith  in  the  Mosaic  Age 

Israel's  Faith  during  the  Settlement  . 

Early  Records  of  the  Hebrews 


Religious    Phases    in   the   Establishment 
Kingdom     ..... 

Growth  of  Israel's  Faith  under  the  Early 
archy  ..... 


of  the 
Mon 
Abiding  Ideas  in  the  Early  Religions.     Review 


1 

9 

15 

22 
27 
32 
38 
45 
51 
56 

62 

09 
75 


Copyright,  1910,  by  the  Bible  Study  Publishing  Co.,  Boston. 


Character  and  Contents  of  the  Course  Hi 

CHARACTER   AND   CONTENTS   OF  THE    COURSE. 


INTRODUCTORY  NOTES. 
Note  1.     Purpose.     The  purpose  of  this  course  is  to  survey  those 
religious  ideas  which  unfolded  during  the  pre-Christian  era,  served  as  a 
preparation  for  Christianity,  and  finally  received  their  fullest  expres- 
sion and  realization  in  the  life  and  teachings  of  Jesus. 

Note  2.  Scope.  The  course  begins  with  a  sketch  of  the  old  Semitic 
world,  of  which  the  Hebrew  people  constituted  a  part,  traces  the  rise 
and  development  of  characteristic  features  of  the  religion  of  Israel,  and 
concludes  with  a  review  of  the  fundamental  religious  teachings  of 
Jesus. 

Note  3.  Method.  The  course  is  divided  into  four  parts.  Each 
deals  with  a  specific  period  of  historical  and  religious  development. 

Part  I  describes  the  religions  of  ancient  Egypt,  Babylon,  and  Pales- 
tine (as  introductory  to  the  Biblical  records  of  Israel's  faith),  primitive 
forms  of  Hebrew  worship,  the  influence  of  the  exodus  upon  their  reli- 
gious life,  the  early  religious  Hterature  of  the  Hebrews,  and  concludes 
with  a  study  of  the  religious  aspects  of  David's  career. 

Part  II  begins  with  a  study  of  Solomon's  institution  of  the  temple 
service,  notes  the  character  of  the  religious  life  of  Israel  during  the 
period  of  the  divided  kingdom,  and  examines  the  religious  content  of 
the  earlier  prophetic  utterances,  carrying  the  course  forward  to  the 
time  of  the  exile. 

Part  III  covers  the  religious  developments  of  the  exilic  and  post- 
exilic  periods,  special  attention  being  given  to  the  later  prophetic 
writings,  the  establishment  of  Judaism  under  priestly  auspices,  and  the 
religious  temper  of  Israel  under  the  Maccabees. 

Part  IV  shows  how  the  religious  ideas  developed  in  the  Old  Testa- 
ment period  were  enlarged  and  spiritualized  in  the  teachings  of  Jesus. 

The  whole  study  thus  leads  naturally  to  the  second  year  course  of 
the  Senior  department,  which  covers  the  establishment  of  organized 
Christianity  by  the  Apostles  and  gives  a  brief  account  of  the  leading 
events  in  the  history  of  the  church  down  to  the  present  time. 

Note  4.  Longer  and  Shorter  Courses.  Classes  wishing  a  six  months' 
course  can  take  either  Parts  I  and  II  or  Parts  III  and  IV,  while  Parts 
I,  II,  and  III  make  an  appropriate  nine  months'  course.  Part  IV  is 
so  based  upon  Part  III  that  it  cannot  be  studied  to  the  best  advantage 
without  a  previous  study  of  the  latter. 


IV 


Introditction 


LESSON  TITLES  AND  SUBJECTS. 

(Subject  to  revision.) 

PART  I.     ISRAEL'S  RELIGION  TO  THE  END  OF  DAVID'S  REIGN. 
Lesson    1.     The  Old  Semitic  World.     Its  Physical  Features  and  its  Peoples. 
Lesson    2.     Religion  of  the  Ancient  Egyptians.     Its  Origin  and  Cliaracteristics. 
Lesson    3.     Religion  of  the  Ancient  Babylonians.     Its  Beliefs  and  Ceremonies. 
Lesson    4.     Hammurabi's  Standards  of  Justice  and  Mercy.     Selections  from 

the  Babylonian  Code. 
Lesson    5.     Religions  of  Ancient  Palestine.     The  Baalim,  and  the  Worship  at 

the  High  Places. 
Lesson    6.     Primitive  Hebrew  Forms  of  Worship.     Sacrifices,  Sacred  Rites  and 

Ceremonies. 
Lesson    7.     Influence  of  the   Exodus  on  Israel's  Faith.     Jehovah's  Power 

Demonstrated. 
Lesson    8.     Israel's  Faith  in  the  Mosaic  Age.     Jehovah's  Sovereignty  Accepted. 
I-esson    9.     Israel's  Faith  during  the  Settlement.     Blending  of  the  Faiths  of 

the  Desert  with  those  of  Palestine, 
Lesson  10.     Early  Records  of  the  Hebrews.     Their  Dependence  on  Tradition. 
Lesson  11.     Religious  Phases  in  the  Establishment  of  the  Kingdom.     The 

Influence  of  Samuel, 
Lesson  12,     Growth  of  Israel's  Faith  under  the  Earlz  Monarchy.     Religious 

Aspects  of  David's  Career. 
Lesson  13.     Abiding  Ideas  in  the  Early  Religions.     Review  of  Lessons   1-12. 


PART  II.     ISRAEL'S  RELIGION   FROM   SOLOMON  TO   THE    BEGINNING 

OF  THE  EXILE. 

Lesson  14.     Early  Moral  and  Religious  Standards,    Israel's  Legal  Institutions. 

Lesson  15.     The  Religious  Value  of  Ritual,     Solomon's  Enlargement    of   the 

Temple  Service. 
Lesson  16.     Israel's  Unique  Relation  to  Jehovah.     Theocratic  Protests  against 

the  Monarchy, 
Lesson  17.     Popular  Religion  in  the  Divided  Kingdom.     High  Places,  Sacrifices, 

Festivals,  etc. 
Lesson  18.     The  Conflict  with  Baalism.     The  Crisis  in  the  Days  of  Elijah. 
Lesson  19.     Social  Justice  and  Righteousness.     The  Preaching  of  Amos. 
Lesson  20.     The  Divine  Justice  and  Love.     Hosea's  Message  to  a  Faithless  People. 
Lesson  21.     The  Higher  Idea  of  God.     Influence  of  the  Prophets  in  Attaining  a 

Truer  Faith. 
Lesson  22.     The  Moral  Demands  of  Religion,     The  Insufficiency  of  Ceremonies, 
Lesson  23,     Individual  Responsibility,     Teachings  of  Isaiah  and  Jeremiah. 
Lesson  24,     The  Deuteronomic  Law,     The  Great  Reformation  under  Josiah. 
Lesson  25,     The  New  Covenant.     Jeremiah's  Messianic  Conceptions, 
Lesson  26,    The  Teachings  and  Work  of  the  Early  Prophets.     Review  of 

Lessons  14-25. 


Character  and  Contents  of  the  Course 


Lesson 
Lesson 


Lesson 
Lesson 


Lesson 
Lesson 


28. 


29. 


30. 


31. 
32. 


Lesson  33 


Lesson 
Lesson 
Lesson 

Lesson 

Lesson 

Lesson 


PART  III.     ISRAEL'S  EXILIC  AND  POST-EXILIC  RELIGION. 

27.     The  Babylonian  Exile.     Its  Effect  on  Israel's  Life  and  Faith. 

Jehovah  Everywhere  Present.     Ezekiel's  Comforting  Messages  to 

the  Exiles  in  Babylonia. 
jEHovAH'ftr  Character  and  Israel's  Destiny.     God's  Plan  for  the 

Gentiles. 
The   Ideal   Servants   of   Jehovah.     Their   Vicarious  Suffering  as 

Instruments  of  Redemption. 
The  Priestly  Law.     Its  Development  in  Babylon. 
The  Founding  of  Judaism.     Nehemiah's  Enforcement  of  the  Law  in 

Jerusalem. 
Israel's  Narrowness  and  Jehovah's  Love.     Teachings  of  the  Book 

of  Jonah. 
The  Maccabean  Struggle.   Its  Effect  on  Israel's  Character  and  Faith. 
The  Kingdom  of  God.     Messianic  Visions  of  Jehovah's  Reign. 
Later  Developments  of  Judaism.     Rise  of  the  Pharisees  and  Sad- 

ducees. 
The  Failure  of  Judaism.     The  Insufficiency  of  the  Law  a  Preparation 

for  Christ. 
Other   Preparations   for   Christianity.      How  Greece  and  Rome 

Paved  the  Way  for  its  Rapid  Spread. 
The  Progressive  Nature  of  Divine  Revelation.     Review  of  Lessons 

27-38. 


34. 
35. 
36. 

37. 

38. 

39. 


PART  IV.     CHRISTIANITY  THE  FULFILMENT  OF  ISRAEL'S  FAITH. 

Lesson  40.     The  Old  Testament  Religion  Passing  into  the  New.     The  Preach- 
ing of  John  the  Baptist. 

Lesson  41.     Jesus'  Mission  in  the  World.     The  Establishment  of  the  Kingdom  of 
God 

Lesson  42.     Jesus  the  Great  Teacher.     His  Relation  to  the  Old  Testament  Reli- 
gion. 

Lesson  43.    Jesus'  Testimony  Concerning  Himself.     His  Relation  to  the  Father 
and  to  the  World 

Lesson  44.     Jesus'  Teaching  Respecting  God.     The  Divine  Fatherhood. 

Lesson  45.     Jesus'  Teaching  Respecting  Man.    Human  Sonship  and  Brotherhood. 

Lesson  46.     Jesus'  Teaching  Respecting  Sin.     Its  Essence  Found  in  Selfishness. 

Lesson  47.     Jesus'  Way  of  Salvation.     Redemption  from  Sin  through  Faith  and 
Obedience. 

Lesson  48.     Jesus'  Law  of  Love,     The  Unselfishness  of  a  Good  Life. 

Lesson  49.     Jesus'  Teaching  in  Regard  to  the  Future  Life.     Its  Contrast  with 
Old  Testament  Beliefs. 

Lesson  50.     Jesus'  Abiding  Presence.     The  Mission  of  the  Holy  Spu'it. 

Lesson  51.     Christianity  for  the  World.     The  Great  Commission. 

52.     Chriutiamity  ths  Final  Reuoion.     Review  of  Lessoos  40-51. 


vi  Introdicction 


DIRECTIONS  FOR  STUDY. 


Students  are  advised  to  use  in  connection  with  this  course  the  Ameri 
can  Revised  Version  of  the  Bible,  which  is  undoubtedly  the  best. 

Note  carefully  the  subject  and  scope  of  each  lesson  as  given  in  the 
title  and  as  expanded  in  the  "  Object  of  the  Lesson,"  Note  1. 

Read  the  Scripture  passage  indicated  at  the  head  of  the  lesson, 
and  consider  its  bearing  on  the  subject  in  hand. 

Read  all  the  lesson  "Notes,"  pausing  after  each  one  to  let  the  mind 
dwell  on  its  contents.  Look  up  the  Scripture  references.  Until  this 
has  been  done  do  not  look  at  the  "Questions  on  the  Lesson." 

Under  each  of  the  "Questions  on  the  Lesson"  write  a  brief  answer. 
Whoever  fails  to  do  this  will  miss  one  of  the  most  helpful  features  of 
these  lessons.  If  the  class  come  with  the  answers  carefully  prepared 
and  written  out,  this  part  of  the  lesson  can  be  passed  over  rapidly. 

Study  for  yourself  some  particularly  interesting  point  suggested 
by  the  lesson.  This  may  be  a  belief,  a  religious  rite,  a  custom,  a 
temple,  a  heathen  deity,  a  biography  or  some  historic  event.  What- 
ever it  is,  study  it  carefully.  Make  this  course  contribute  to  your 
fund  of  general  knowledge  by  a  good  use  of  whatever  libraries  may 
be  within  reach. 

Make  note  of  one  or  two  of  the  most  interesting  questions  that  come 
to  mind  as  you  study  the  lesson,  and  bring  them  up  for  discussion  in 
the  class.  If  no  questions  come,  study  the  lesson  again,  and  think 
harder. 

Keep  note-book  and  pencil  in  hand  both  when  studying  the  lesson 
at  home  and  when  going  over  it  in  the  class.  In  the  note-book  write 
(1)  what  you  have  to  say  on  the  several  points  indicated  under  "Note- 
book Work";  (2)  any  special  assignment  made  to  you;  (3)  interesting 
results  of  investigations,  or  questions  that  arise  in  private  study  or 
in  the  class.  Such  use  of  the  note-book  is  indispensable  if  the  best 
results  are  to  be  attained. 

Read  these  suggestions  frequently,  and  with  each  lesson  put  them 
into  practice. 


Preparations  for  Christianity 


PART  I 

Israel's  Religion  to  the  End  of  David's  Reign 


Preliminary.  Before  beginning  the  study  of  the  lessons,  read  the  "Intro- 
ductory Notes  "  and  the  outline  of  the  course  as  presented  in  the  "Lesson 
Titles  and  Subjects."  Finally,  read  the  "Directions  for  Study,"  and  follow 
them  closely. 

The  First  Five  Lessons.  These  are  introductory  to  the  entire  course. 
While  they  do  not  deal  directly  vdth  the  faith  of  the  Hebrews,  they  are 
designed  to  throw  light  on  the  religious  and  social  en\-ironment  in  which  that 
faith  grew  up,  and  upon  the  influences,  mostly  for  evil,  with  which  it  had  to 
contend  during  the  long  period  of  its  development. 


Lesson  1.     THE  OLD  SEMITIC  WORLD.     Its  Physical  Features 
and  its  Peoples. 

Scripture  Reading:  One  of  the  Semitic  Accounts  of  Creation.     Gen  ch.  1. 

Note  1.  Object  of  the  Lesson.  To  trace  to  its  early  beginnings 
the  history  of  the  Hebrew  people,  through  whom  God  carried  out 
His  plan  of  salvation  for  the  world. 

Note  2.  How  we  Get  our  Knowledge  of  the  Old  Semitic  World. 
Few  stories  are  more  fascinating  than  those  which  tell  liow^  the 
buried  cities  of  ancient  Babylon  and  Nineveh  have  been  discovered, 
the  palaces  of  mighty  kings  dug  from  the  vast  mounds  of  rubbish  Avhich 
mark  the  city  sites,  and  whole  libraries,  containing  narratives  of  con- 
quests and  kingly  achievements,  brought  to  light  after  having  been 
buried  from  twenty-five  hundred  to  five  thousand  years.  Until  recently 
almost  the  only  knowledge  we  had  of  those  cities,  their  people  and  their 
kings  was  gathered  from  a  few  references  in  the  Bible  and  from  the 
writings  of  Xenophon  (about  400  b.  c).  But  in  1842,  M.  Botta,  the 
French  consul  nt  >\Iosul,  while  digging  into  one  of  the  large  mounds 
on  the  opposite  bank  of  the  Tigris  river,  imcovered  what  proved  to  be 
a  fortress,  palace  and  temple  of  Sargon,  Assyria's  j^reatest  king.  In 
it  he  came  upon  a  hall  or  large  room  lined  with  slabs  covered  with 

1 


Prejparations  for  Christianity 


Lesson 


One 


The  Old  Semitic  World 


Preparations  for  Christianity 


Lesson 


First  Babylonian  Creation  Tablet. 

Now  in  the  British  Museum. 


sculptured  figures,  and  long  lines  of  closely  chiseled  characters,  evi- 
dently an  illustrated  narrative.  The  writing,  called  cuneiform  be- 
cause made  up  of  innumerable 
arrow-like  strokes,  had  been 
known  of  for  some  time,  but 
had  remained  undeciphered. 
A  few  years  later  Layard,  an 
Englishman,  uncovered  the 
ruins  of  Nineveh,  and  brought 
to  light  the  now  famous  library 
of  Ashurbanipal,  written  upon 
thousands  of  small  clay  tablets 
in  the  same  characters  which 
Botta  had  noted.  These  tab- 
lets, most  of  them  more  or  less  imperfect,  chipped,  or  broken  to  bits, 
are  of  various  sizes,  the  smallest  being  not  over  an  inch  long,  and  the 
largest  approximately  nine  inches  by  six.  The  writing  is  on  both  sides, 
and  sometimes  so  minute  as  to  necessitate  the  use  of  a  reading  glass. 

This  great  library,  together  with  similar  important  Babylonian  finds, 
constituted  a  source  of  information  much  older  than  any  other  pre- 
viously known.  But  no  living  man  knew  the  language  or  the  writing 
in  which  they  were  inscribed.  A  few  scholars,  however,  were  daring 
enough  to  undertake  the  seemingly  impossible  task.  The  first  clue 
to  their  decipherment  had  been  obtained  about  1839  by  a  German 
scholar  named  Grotefend.  He  went  to  work  on  a  series  of  inscrip- 
tions from  Persepolis,  each  written  in  three  columns.  He  proved,  first, 
that  each  column  represented  a  different  form  of  inscription,  and  there- 
fore a  separate  language,  so  that  if  one  could  be  deciphered  it  would 
give  a  key  to  the  others.  One  of  these,  which  contained  only  forty 
different  signs,  he  concluded  must  be  alphabetic.  By  long  study  and 
happy  guesses  he  proved  that  a  set  of  frequently  recurring  signs  stood 
for  "Darius."  Next  the  royal  names  of  Xerxes  and  Artaxerxes  were 
deciphered,  and  from  this  beginning  the  entire  alphabet  was  determined 
and  the  inscription  translated.  To  decipher  the  inscriptions  in  the 
other  columns  was  now  only  a  matter  of  time  and  patience. 

The  value  of  these  discoveries  is  due  to  the  light  they  throw  on 
ancient  customs,  laws,  and  religious  beliefs.  Among  the  tablets  are 
works  on  mathematics,  astronomy,  religion,  laAV,  civil  contracts,  and 
governmental  reports  from  the  provincial  rulers.  Hence  an  immense 
amount  of  historical  material  is  now  available,  much  of  it  exceedingly 
valuable  as  supplementing  the  Biblical  narratives,  and  furnishing  the 
means  of  a  better  appreciation  of  their  nature  and  value.     Discoveries 


Or^  The  Old  Semitic  World  5 

similar  to  these  by  tlie  Tigris  and  Euphrates  have  been  made  in  Egypt 
and  other  parts  of  the  East,  and  from  these  we  get  much  of  our  knowl- 
edge concerning  Egyptian  and  extra-Biblical  Palestinian  history. 

Note  3.      The  Lands  in  which  the  Semites  Lived.      The  two 

great  rivers  of  southwestern  Asia,  the  Euphrates  and  the  Tigris,  run  in 
somewhat  parallel  courses  until  they  empty  into  the  Persian  Gulf. 
The  region  between  them  divides  itself  naturally  into  two  portions,  the 
southern,  variously  known  as  Akkad,  Shinar,  Chaldea,  or  Babylonia, 
and  the  northern,  known  as  Mesopotamia  or  Assyria.  Chaldea  is  a 
vast  low  plain  formed  in  the  course  of  ages  by  the  soil  carried  down  by 
these  rivers  and  filling  up  this  area.  Three  or  four  thousand  years 
ago  it  was  one  of  the  garden  spots  of  the  world,  but  to-day,  owing 
to  long  neglect  and  lack  of  drainage,  it  is  mostly  a  great  swamp.  Meso- 
potamia, on  the  contrary,  the  lower  edge  of  which  is  about  a  hun- 
dred miles  above  the  site  of  Babylon,  is  a  table-land,  its  southern 
part  largely  desert;  but  the  northern  part,  when  under  irrigation,  was 
capable  of  sustaining  a  flourishing  population.  It  had  only  one  great 
city,  Nineveh  on  the  Tigris. 

East  of  Assyria  lay  Media,  and  to  the  west  Aram  and  Canaan. 
Chaldea,  or  Babylonia,  was  a  meeting  ground  for  peoples  from  the  east 
and  southwest,  both  streams  of  migration  attracted  by  the  fertility  of 
the  soil  and  the  advantage  of  trade.  Assyria,  properly  speaking,  oc- 
cupied only  the  northern  part  of  Mesopotamia.  But,  as  in  the  case  of 
Babylonia,  the  name  covered,  as  one  empire  or  the  other  was  supreme, 
the  entire  region  drained  by  the  Euphrates  and  the  Tigris. 

Canaan,  the  modern  Palestine,  is  associated  in  popular  thought 
with  the  Hebrew  branch  of  the  Semitic  people.  Unlike  Mesopotamia, 
it  was  a  naturally  productive  and  even  beautiful  country.  The  plain 
which  fringed  the  eastern  shores  of  the  IMediterranean  was  named  by 
early  Greek  traders  Phoenicia.  Where  the  plain  ran  inland  among 
the  central  highlands  it  afforded  excellent  grain  fields  and  pasture  land, 
while  the  wooded  hills  of  the  middle  country  provided  safe  retreats 
from  invading  forces.  Still  farther  to  the  east  was  the  Jordan  valley, 
with  a  narrow  strip  of  fertile  plain  on  either  side. 

Note  4.  The  Semitic  Peoples  and  their  Civilization.  The 
cradle  of  the  human  race  has  long  been  thought  to  have  been  in  the 
mountainous  regions  of  central  Asia,  possibly  in  the  Altai  mountains  to 
the  far  northeast  of  Chaldea.  From  this  source  probal)ly  came  the 
Semites  who  in  early  times  were  apparently  confined  chiefly  to  the 
Arabian  peninsula.  Thence  they  rejieatedly  made  incursions  along 
the  shores  of  the  Persian  Gulf  into  Chaldea,  where  they  seem  constantly 


6  Preparations  for  Christianity 


Lesson 


to  have  gained  in  numbers  and  importance  until  they  became  domi- 
nant and  estabhshed  themselves  as  the  Chaldeans  or  Babylonians. 
This  was  doubtless  as  early  as  4000  b.  c. 

As  the  Semitic  people  realized  the  vast  fertility  of  the  land  under 
proper  cultivation,  they  gradually  gave  up  their  nomadic  life  and  settled 
down  to  agriculture.  A  fixed  life  led  to  established  governments  and 
the  cultivation  of  arts  and  industries.  Learning  soon  flourished,  and 
the  Babylonian  scholars  became  adepts  in  mathematics  and  astronomy. 
They  understood  the  nature  of  eclipses  and  the  movements  of  the 
planets,  and  calculated  the  year  of  365  1-4  days.  They  gave  the  world 
the  circular  measure  of  degrees,  minutes  and  seconds,  and  told  time 
by  the  sun-dial.  The  great  deposits  of  clay  led  to  the  manufacture  of 
brick  and  pottery.  While  the  scarcity  of  stone  and  metals  precluded 
much  use  of  these  materials,  the  Babylonians  worked  well  with  what 
they  had.  The  remains  of  their  civilization  w^hich  still  lie  scattered 
over  the  Chaldean  plain  show  how  great  were  their  attainments  as 
early  as  the  fourth  millennium  B.  c.  Between  2500  and  2000  b.  c, 
the  rise  of  Babylon  into  prominence  was  very  rapid,  and  under  king 
Hammurabi  the  ascendency  of  Babylon  over  the  other  states  of  Baby- 
lonia was  firmly  established,  and  the  empire  extended  as  far  as  the 
Mediterranean.  It  was  from  the  sacred  and  one-time  royal  city  of  Ur 
that  the  first  Hebrews  migrated  into  the  region  of  Haran,  whence 
Abraham  and  his  tribal  family  moved  into  Canaan.  While  the  He- 
brews came  out  of  a  highly  civilized  country  they  seem  not  to  have  been 
progressive  in  developing  a  civilization  of  their  own,  their  unique  con- 
tribution to  the  world  being  in  the  field  of  religion. 

Note  5.  The  Religious  Temper  of  the  Semites.  The  primitive 
inhabitants  of  Babylonia  were  a  markedly  religious  people,  and  in  large 
measure  their  religious  ideas  were  accepted  by  the  Semites  who  later 
gained  control  of  the  country.  Each  city  and  town  had  its  own  god, 
who  ranked  according  to  the  size  of  the  place  where  he  was  worshiped. 
When  leading  cities  became  jealous  for  the  honor  of  their  respective 
deities,  these  were  sometimes  acknowledged  to  be  of  equal  honor  and 
power.  Every  important  city  built  a  temple  to  its  deity,  and  generally 
the  temple  was  rivaled  in  size  and  splendor  only  by  the  palace  of  the 
ruler.  Many  of  the  mounds  referred  to  above  (Note  2)  are  the  re- 
mains of  these  temples. 

Still  another  evidence  of  the  piety  of  these  people  is  to  be  found 
in  the  prayers  and  religious  hymns  which  have  come  down  to  us. 
Though  addressed  to  local  deities  they  sometimes  present  thoughts 
strikingly  similar  to  those  found  in  later  Hebrew  writings.     This  sketch 


^"^  The  Old  Semitic  World  7 

of  the  early  Semitic  world  may  be  appropriately  closed  by  a  quotation 
from  one  of  the  hymns  to  the  sun  used  among  the  Chaldeans: 

"O  sun,  I  have  called  unto  thee  in  the  bright  heavens. 
In  the  shadow  of  the  cedar  art  thou. 
Thy  feet  are  on  the  summits. 

The  countries  have  wished  for  thee,  they  have  longed  for  thy  coming. 
O  Lord!    Thy  radiant  light  illumines  all  countries." 

Additional  Reading  References. 
(1)  Interesting  sketches  of  ancient  Chaldea.  Ragozin:  The 
Story  of  Chaldea.  (2)  How  Babylon  has  yielded  her  secrets.  De- 
htzsch:  Bahel  and  Bible.  (3)  What  has  been  found  in  Assyria,  Baby- 
lonia, Palestine  and  Egypt.  Hilprecht:  Explorations  in  Bible  Lands 
during  the  Nineteenth  Century. 

Preliminary  Questions. 
1.  What  is  the  purpose  of  this  course  .f*  2.  State  the  scope  of  it. 
3.  Give  the  limits  of  each  of  the  four  parts  into  which  the  course  is 
divided.  4.  Which  of  the  "Directions  for  Study"  do  you  consider 
most  helpful.'*  Why?  5.  What  is  the  subject  of  to-day's  lesson? 
its  object  ? 

Questions  on  the  Lesson. 
1.  Where  has  extensive  information  about  the  ancient  world  recently 
been  found  ?     (Note  2.) 


2.  Tell  what  you  can  about  Layard's  discovery. 


3.  How  was  the  first  clue  to  the  meaning  of  the  arrowhead  inscrip- 
tion found  ? 


4.  What  is  the  value  of  these  archaeological  discoveries? 


5.  Describe  the  two  great  divisions  of  the  region  lying  between  the 
Tigris  and  Euphrates  rivers.      (Note  3.) 


6.  Wliat  is  the  general  character  of  Palestine  ? 


8 


Preparations  for  Christianity 


Lesson 


7.  Tell  what  you  can  of  some  of  the  earliest  migrations  of  the  human 
race.     (Note  4.) 

8.  Describe  the  civilization  of  ancient  Babylonia. 

9.  When  and  by  whom  was  the  empire  established  ? 


10.  What  was  the  religion  of  Babylonia  ?     (Note  5.) 


11.  What  evidences  remain  of  the  religious  temper  of  these  early 
Semites  ? 


Questions  for  Consideration, 

1.  In  view  of  the  advanced  state  of  society  in  the  fourth  and  fifth 
millenniums  B.C.,  what  value  has  Archbishop  Usher's  chronology,  which 
is  printed  in  many  Bibles,  and  which  dates  the  creation  4004  b.  c.  ? 

2.  What  interest  has  the  recovery  and  decipherment  of  the  cuneiform 
inscription  for  Bible  students  ? 

3.  Would  the  value  of  the  religious  teachings  in  the  Bible  be  lessened 
if  it  should  be  found  that  the  Hebrews  derived  the  germs  of  them  from 
their  early  Semitic  ancestors  ? 

Note-book   Work. 

1.  Draw  a  map  of  the  ancient  world  larger  than  the  one  here  pro- 
vided (pp.  2,  3),  and  insert  i\  in  the  note-book.  From  lime  to  time 
add  to  the  map  the  names  of  new  places  mentioned  in  the  lessons. 

2.  Begin  a  *' Chart  of  Religious  Developments"  arranged  in  four 
columns.  The  chart  with  its  entries  for  the  first  lesson  would  be  some- 
what as  follows: 

Chart  of  Religious  Developments. 


Les. 

No. 


Approxi- 
mate   Dates 
B.C. 


6000 
and  later 


Historical  Events 


Earliest  known  migration  in 
Northern  Africa  and  Syria, 
Semitic  1x^01)168  in  Chaldea, 
Arabia  and  Syria. 


Many  gods.  Local  deities. 
Religion  prominent  but  large- 
ly mythological.  The  more 
important  a  city,  the  more 
important  its  god. 

Bible  Text.  "  And  the  whole  earth  was  of  one  language  and  of  one  speech. 
And  it  cnme  to  pass,  as  thev  joiirnovod  east,  that  they  found  a  plain  m  the 
knd  of  Shinar  [Babylon];  isnd  tlu  y  dwelt  there."      Gen.  11:1,  2. 


Religious  Developments 


Two 


Religion  of  the  Ancient  Egyptians 


Lesson  2.      RELIGION  OF   THE  ANCIENT   EGYPTIANS.      Its 

Origin  and  Characteristics. 

{Read  "  Directions  fur  Study  "  in  Introduction.) 
Scripture  Reading:  An  Oracle  concerning  Egypt.     Is.  ch.  19. 

Note  1.  Object  of  the  Lesson.  To  point  out  some  of  the  promi- 
nent features  in  the  ancient  Egyptian  rehgion,  and  to  show  why  the 
Hebrews  were  so  httle  influenced  by  it. 

Note  2.  Origin  of  the  Egyptians.  Long  before  the  dawn  of  his- 
tory Egypt  seems  to  have  been  peo}>led  by  a  white  race.  Owing  to  the 
extraordinary  fertihty  of  the  Nile  valley  these  earliest  inhabitants  soon 
attained  an  advanced  civilization.  Then  from  the  desert  highlands 
of  Arabia,  probably  by  way  of  the  Isthmus  of  Suez,  came  a  great  in- 
vasion of  Semites.  After  a  time  the  two  races  became  completely 
blended,  the  Africans  adopting  the  language  of  the  invaders,  but  im- 
pressing upon  it  the  stamp  of  their  own  tongue;  while  the  Asiatics  ac- 
cepted the  higher  civilization  of  the  natives. 

Note  3.  Complexity  of  the  Egyptian  Religion.  Egypt  never 
had  a  generally  accepted  system  of  religious  belief.  In  the  earliest  times 
every  city,  town  or  village  had  its  own  god  or  gods  who  in  return  for 
food,  drink  and  clothing  bestowed  by  the  people  dispensed  to  them 
such  favors  as  health,  long  life,  prosperity,  good  crops,  and  victories 
over  enemies.  These  almost  innumerable  gods  were  gradually  re- 
duced in  number  as  the  gods  of  the  great  cities  with  their  splendid 
temples  crowded  out  the  town  and  village  gods,  or  led  to  the  uniting 
of  several  of  them  into  groups  or  families.  But  as  the  Egyptians 
seemed  incapable  of  rejecting  any  idea  that  had  ever  occurred  to  them, 
it  followed  that  old  ideas  and  new,  no  matter  how  contradictory,  con- 
tinued to  exist  side  by  side.  The  result  was  an  almost  endless  com- 
plexity and  confusion.  Many  of  the  local  gods  with  different  names 
had  in  general  a  similar  character,  so  that  an  entire  group  of  deities 
can  be  gathered  around  a  single  idea,  as  in  the  case  of  the  sun-god. 

Note  4.  The  Chief  Gods  of  Egypt.  The  Egyptians  held  that  in 
the  beginning  there  existed  only  a  great  sea  or  ocean  (chaos),  upon 
which  in  course  of  time  appeared  a  lotus  flower  out  of  which  sprang  the 
sun-god,  the  source  of  light  and  life.  To  the  sun-god  as  worshiped  in 
various  places  different  names  were  given;  thus  Chepara  was  the  god 
of  the  rising  sun,  Horns,  the  sun  mounting  up  into  the  sky;  Ra,  or  Re, 
was  the  sun-god  in  his  midchiy  splendor;  and  Tum  or  Atum  the  god 
of  the  setting  sun.     From  himself  the  sun-god  created  the  gods  Shu 


10 


Preparations  for  Christianity 


Lesson 


and  Keb,  and  the  goddesses  Tefnut  and  Nut.  Keb  and  Nut,  represent- 
ing the  earth  and  the  sky,  begot  the  gods  Osiris  and  his  sister-wife  Isis 
and  Set  and  his  sister-wife  Nephthys.  This  family  of  deities  consti- 
tuted the  Great  Ennead  (group  of  nine)  of  Egypt.  Other  enneads  were 
afterwards  formed  around  other  gods, 

Osiris,  a  righteous  king  of  Egypt,  was  slain  by  his  wicked  brother  Set. 


Ra. 
Egyptian  Gods. 


Thoth. 


Isis  by  powerful  charms  reanimated  his  body,  but,  unable  to  resume 
his  life  on  earth,  he  passed  into  the  underworld,  where  he  became  king 
of  the  dead. 

Thoth,  the  moon-god,  who  represented  Ra  at  night,  was  regarded 
as  having  appointed  the  seasons  and  the  order  of  nature.  He  was  the 
god  of  truth,  the  inventor  of  writing,  arithmetic  and  measures. 

Hathor,  at  first  a  sky-goddess,  became  later  the  goddess  of  love 
and  pleasure,  and  was  the  favorite  deity  of  women.  She  had  innumer- 
able temples. 

Ptah  was  the  divine  sculptor  who  gives  all  things  their  shape,  and 
as  such  was  the  patron  of  artists  and  artisans.  In  a  great  temple  at 
Memphis  he  was  sup})osed  to  be  incarnated  in  a  succession  of  living 
bulls,  worshiped  under  the  name  of  Apis. 

Among  the  countless  other  gods  of  Egypt,  mention  may  be  made  of 
Anubis  the  guardian  of  the  dead  and  of  the  frog-headed  goddess  Hekt 
who  played  some  part  in  the  resurrection. 

Note  5  Temples  and  Priests.  The  piety  of  the  Egyptians 
showed  itself  in  tlie  vast  nunilx'r  of  sanctuaries  which  filled  the  land, 
some  of  which  were  magnificent  temples  on  which  successive  kings 


Two 


Religion  of  the  Ancient  Egyptians  11 


lavished  the  treasures  of  the  kingdom.  These  sanctuaries  were  sup- 
posed to  be  the  dweUing-places  of  the  gods  to  whom  they  were  dedi- 
cated. Tliey  contained  either  an  image  of  the  deity  richly  adorned 
with  gold,  silver  and  precious  stones,  or  a  living  animal  in  which  the 
god  was  supposed  to  have  embodied  himself.  The  worship  consisted 
in  ceremonial  dances,  with  music,  and  in  presenting  such  food  and 
costly  garments  as  the  god  was  supposed  to  enjoy.  To  this  end  each 
important  temple  had  a  body  of  priests,  presided  over  by  a  high  priest. 
Over  all  the  high  priests  stood  the  Pharaoh  as  the  supreme  mediator 
between  the  gods  and  men. 

Note  6.  Existence  after  Death.  The  religion  of  Egj^^t  cul- 
minated in  its  conception  of  a  future  life.  Here  again  one  finds  all 
kinds  of  contradictory  ideas,  apparently  without  evidence  that  they 
were  ever  arranged  into  a  consistent  system. 

Corresponding  to  the  upper  world  of  light  and  life  ruled  by  the  sun- 
god  Ra  is  an  underworld  ruled  by  Osiris,  the  sun  at  night.  Into  this 
dark  realm  the  souls  of  the  dead  pass  through  the  same  opening  in  the 
west  that  receives  the  setting  sun.  As  the  dead  man  draws  near  to  the 
Hall  of  Justice  he  raises  his  hands  in  adoration  and  says  to  Osiris: 
"Hail  to  thee,  mighty  God,  lord  of  truth.  .  .  .  Behold  me,  I  have 
come  to  thee,  I  bring  the  truth  to  thee,  and  I  will  put  aside  all  lying." 
Then  he  begins  a  confession  which  he  repeats  later  when  he  enters  the 
hall:  "  I  have  not  done  evil  to  any  man;  I  am  not  one  of  those  who  put 
to  death  their  kindred;  I  am  not  one  who  tells  lies  in  place  of  truth; 
...  I  have  not  caused  men  to  suffer;  I  have  not  diminished  the  temple 
offerings;  ...  I  have  not  diminished  the  grain  measure;  I  have  not 
used  false  measures  and  weights;  I  have  not  snatched  away  the  milk 
from  the  mouth  of  children."  At  the  end  he  exclaims,  "I  am  pure,  I 
am  pure,  ...  let  no  harm  come  to  me  in  the  Hall  of  Justice."  Then 
Anubis,  the  jackal-headed  guardian  of  the  dead,  leads  him  into  the 
hall,  into  the  awful  presence  of  Osiris,  and  of  the  forty-two  demons 
who  devour  the  guilty.  Before  him  hangs  a  great  pair  of  scales;  in 
one  of  the  scales  he  now  sees  his  heart  and  in  the  other  the  goddess  of 
justice.  He  cries  out  to  his  heart  to  come  back  to  him  and  not  accuse 
him.  Then  he  calls  on  each  one  of  the  forty-two  demons  to  bear  wit- 
ness that  he  has  not  committed  any  one  of  the  forty-two  sins  that 
would  make  him  their  victim.  During  this  confession  Thoth,  the  god 
of  truth,  has  been  weighing  the  heart  and  reports  the  result  to  Osiris. 
If  the  man  is  blameless,  Osiris  utters  the  decree:  *'Let  him  go  forth 
victorious,  to  enter  every  place  he  pleases,  and  be  with  the  spirits  of 
the  gods."     In  all  this  we  can  see  a  lofty  idea  of  divine  justice  struggling 


12  Preparations  for  Christianity 


Lesson 


for  expression  side  bj  side  with  the  common  practice  of  buying  priestly 
charms  and  formulas  warranted  to  blind  the  eyes  of  the  gods  and  to 
guarantee  a  triumphant  passage  through  the  Hall  of  Justice. 

Note  7.  Care  of  the  Dead.  Those  whom  Osiris  acquitted  were 
supposed  to  begin  a  new  life  very  much  like  the  first.  They  needed, 
however,  as  before,  food,  drink,  clothing,  pleasures,  and  ser^-ices, 
without  which  they  would  suffer  extreme  torment,  or  even  perish. 
Provisions  might  be  laid  beside  the  body,  but  could  be  supplied  equally 
well  by  pictures  painted  on  the  inner  walls  of  the  tombs,  or  even  by 
the  mere  repetition  of  a  magic  formula  wishing  for  the  departed  an 
abundance  of  all  good  things.  The  Egyptians  held  also  that  the  sur- 
vival of  the  spirit  after  death  w^as  connected  with  the  preservation  of  the 
body.  Hence  embalming  was  carried  to  such  perfection  that  even  to 
this  day  Egypt  contains  an  almost  incredible  number  of  well-preserved 
mummies.  For  the  safe  keeping  of  these,  especially  those  of  royal 
personages,  massive  and  costly  tombs  were  constructed.  The  most 
stupendous  of  these  are  the  great  pyramids  at  Gizeh,  built  about  2900 
B.  c.  In  later  times  long  galleries  ending  in  numerous  chambers  ex- 
cavated deep  into  mountain  sides  received  the  royal  mummies,  after 
which  the  entrance  was  carefully  sealed  up. 

Note  8.  Possible  Impressions  on  the  Hebrew  Faith.  From  the 
time  of  Abraham  to  that  of  Christ  the  Hebrews  came  into  frequent 
and  at  times  close  relations  with  Egypt.  When  IMoses  appeared  they 
had  spent  a  long  ])eriod,  possibly  centuries,  in  tlie  Nile  Valley.  It  is 
still  an  open  question  whether  Egypt  left  a  single  trace  on  their  religion. 
Possibly  they  may  have  derived  the  practice  of  circumcision  from  the 
Egyptians  either  after  Abraham's  visit  (Gen.  12:10-20;  17:9-14),  or 
during  Israel's  long  sojourn  among  them  (Josh.  5:5).  A  breastplate 
similar  to  that  worn  by  Aaron  (Ex.  28:13-30)  seems  also  to  have  been 
worn  by  Egyptian  high  priests.  But  even  if  these  and  some  other  ex- 
ternal practices  were  derived  from  them,  the  general  fact  remains  that 
their  fantastic  beliefs  v.nd  elaborate  ceremonies  left  no  deep  or  lasting 
im[)ressions  on  the  faith  of  the  He])rews.  The  natural  antagonism 
between  the  two  religions,  to  say  nothing  of  that  between  the  two  races, 
was  too  strong  to  permit  their  blending.  The  fact  that  the  Israelites 
grew  from  a  family  into  a  nation  amidst  the  repelling  grossness  of  the 
Egy|)tian  religion  rather  than  among  the  more  nearly  related  and  far 
more  seductive  faiths  of  Canaan,  may  have  been  what  saved  Israel's 
faith  from  extinction  during  this  formative  period  of  the  national 
history.     In  later  Graeco-Roman  times  the  worship  of  Osiris  spread 


Two 


Religion  of  the  Ancient  Egyptians  13 


over  Europe,  and  by  its  doctrines  of  a  life  after  death,  a  future  judg- 
ment, and  endless  blessedness  for  the  righteous  helped  to  prepare  the 
world  for  the  similar  teachings  of  Christianity. 

Additional  Reading  References, 
(i)  Naville:  TJie  Old  Egyptian  Faith.  (2)  Sayce:  The  Religions 
of  Ancient  Egypt  and  Babylonia.  (3)  Steindorff:  Religion  of  the 
Ancient  Egyptians.  (4)  "Early  Religion"  (ch.  4)  in  Breast ed's 
History  of  Egypt.  (5)  Articles  on  Egypt  in  encyclopedias  and  Bible 
dictionaries. 

Review  and  Preliminary  Questions. 
1.  What  was  the  subject  of  the  previous  lesson  ?  2.  AVhat  is  now 
our  main  source  of  information  concerning  the  ancient  Semitic  world  ? 
3.  What  lands  did  the  Semites  occupy?  4.  How  far  did  the  early 
Semites  develop  their  civilization?  5.  What  showed  their  religious 
temper  ?     6.  What  is  the  subject  of  the  present  lesson  ?     its  object  ? 

Questions  on  the  Lesson. 
1.  What  seems  to  have  been  the  origin  of  the  Egyptians  ?     (Note  2.) 


2.  Explain  why  it  is  so  hard  to  give  an  orderly  outline  of  the  Egyptian 
religion.     (Note  3.) 


3.  Mention  some  of  the  aspects  under  which  the  sun-god  was  wor- 
shiped.    (Note  4.) 


4,  What  were  some  of  the  other  leading  gods  ? 


5.  How  did  the  Egyptians  show  their  reverence  for  their  gods? 

(Note  5.) 


6.  By  whom  were  the  temple  services  conducted  ^ 


X4  Preparations  for  Christianity 


Lesson 


T.  How  did  the  Egyptians  think  the  fate  of  men  is  determined  after 
death  ?     (Note  6.) 


8.  How  did  they  think  they  could  delude  their  gods  into  pronouncing 
them  blameless  in  spite  of  all  evil  doings  ? 


9.  Why  did  the  Egyptians  take  extraordinary  pains  to  preserve  the 
body  after  death  ?     (Note  7.) 


10.  What  possible  traces  may  the  contact  of  the  Hebrews  with  the 
Egyptians  have  left  on  the  former?     (Note'<8.) 


11.  Why  did  a  religion  so  powerful  as  that  of  Egypt  leave  such  faint 
impressions  on  the  Hebrew  faith.'* 


Questions  for  Consideration. 

1.  Why  did  nearly  all  primitive  peoples  make  the  sun  their  chief 
deity  ? 

2.  What  ideas  of  their  gods  must  the  Egyptians  have  had  in  think- 
ing that  they  could  so  easily  be  cheated  into  giving  false  verdicts  ? 

3.  Mention  some  elements  of  truth  presented  in  the  Egyptian 
religion. 

4.  Would  this  religion  be  likely  to  be  a  help  or  a  hindrance  to  the 
introduction  of  the  Christian  faith  ? 

Note-book  Work. 

1.  Write  a  brief  description  of  some  one  of  the  great  temples  of 
Egypt. 

2.  On  the  chart  note  the  approximate  date,  the  purpose,  and  the 
name  of  the  builder  of  the  great  pyramid. 

Bible  Text.  "  Pr()f(\ssiii;);  thcmsolves  to  l)e  wise,  they  became  fools,  and 
changed  the  f^lory  of  the  iiief)rrii|)tihle  God  for  the  likeness  of  an  image  of 
corniptible  man,  and  of  birds,  and  four-footed  beasts,  and  creeping  tilings." 
Rom.  1:22,  23. 


^'^'■^'^  Religion  of  the  Ancient  Babylonians  15 

Lesson  3.     RELIGION  OF  THE  ANCIENT  BABYLONIANS. 

Its  Beliefs  and  Ceremonies. 

Scripture  Reading:  The  Story  of  the  Deluge.     Gen.  6:5 — 9:17. 

Note  1.  Object  of  the  Lesson.  To  note  some  of  the  leading 
features  of  the  religion  of  Babylonia,  with  which  that  of  the  Hebrews 
had  many  remarkable  points  of  contact. 

Note  2.  The  Babylonian  Flood  Story.  The  recovery  by  George 
Smith  ill  187:2  of  this  story,  which  dates  from  about  3000  b.  c,  created 
a  deep  sensation  on  account  of  its  striking  similarities  to  the  Bible  nar- 
rative. A  brief  summary  of  this  story  gives  a  fair  starting  point  for  a 
study  of  the  Babylonian  gods  and  their  functions. 

The  story  of  the  flood  is  represented  as  told  by  Ut-napishtim,  the 
Biblical  Noah,  to  Gilgamesh,  who  is  probably  identical  with  Nimrod 
(Gen.  10:8-10).  To  Ut-napishtim  the  god  Ea  reveals  the  purpose  of 
the  great  gods  Anu,  Bel,  Ninib  and  Ennegi  to  send  a  great  flood  over 
the  earth.  He  commands  Ut-napishtim  to  build  a  great  ship,  which 
he  does  w^th  the  help  of  the  god  Shamash. 

Then  six  sars  of  bitumen  I  smeared  over  the  outside. 
Three  sars  of  bitumen  I  smeared  over  the  inside. 

(Comp.  Gen.  6:14,  15.) 

When  all  was  ready,  he  laid  in  a  great  quantity  of  provisions,  and 
carried  all  his  possessions,  silver  and  gold,  into  the  ship.     Furthermore, 

All  the  living  creutures  of  all  kinds  I  loaded  on  it. 
I  brought  on  board  all  my  family  and  household; 
Cattle  of  the  field,  l)easts  of  the  field,  craftsmen,  all  of  them  I  brought 

on  board. 
At  the  time  appointed  I  entered  in  and  shut  the  door. 

(Comp.  Gen.  7:13-10.) 

Then  a  terrific  storm  was  raised  by  Adad,  Nabo,  Marduk,  Nergal 
and  Ninib,  so  fierce  that  soon  the  gods  retreated  to  the  highest  heaven 
of  Anu,  where  they  "cowered  like  dogs."  "Ishtar  screamed  like  a 
woman  in  travail"  when  she  saw  the  destruction  of  manlcind.  and  the 
other  gods  wept  with  her.  On  tlie  seventh  day,  when  the  tempest  had 
ceased,  Ut-napishtim  opened  the  windows,  looked  out  and  saw  only 
corpses  floating  on  the  waters.  The  next  day  he  saw  land  and  steered 
the  ship  to  it.     A  day  later  it  grounded,  and 


Xtj  Preparations  for  Christianity  Les^ion 

When  the  seventh  day  arrived, 
I  sent  forth  a  dove  and  let  it  loose. 
The  dove  went  forth  but  came  back; 
Because  it  found  no  resting  place  it  returned. 

Then  a  swallow,  which  did  the  same,  and  lastly  a  raven,  which  fed  on 
the  carrion  and  did  not  return  (comp.  Gen.  8:6-11).  Thereupon  the 
animals  were  sent  forth,  and  a  sacrifice  was  offered  (comp.  Gen.  8:20, 
21). 

The  gods  inhaled  the  sweet  odor, 

The  gods  gathered  like  flies  above  the  sacrifice. 

When  Ishtar  approached  she  lifted  up  the  great  necklace  (the  rainbow) 
w^hich  Anu  had  prepared  for  her.  W^hen  Bel  discovered  that  some  men 
had  escaped  the  flood  he  became  furious,  but  was  pacified  by  Ea,  who 
reproached  him  for  wishing  to  destroy  the  righteous  with  sinners. 
Bel  then  made  a  covenant  with  Ut-napishtim  saying  that  he  and  his 
wife  should  thenceforth  dwell  among  the  gods. 

Note  3.  The  Babylonian  Gods.  The  flood  story  shows  that  the 
Babylonians  worshiped  a  multitude  of  gods.  The  relative  rank  and 
significance  of  the  chief  gods  were  as  follows:  At  their  head  stood  the 
great  triad  consisting  of  Anu,  the  god  of  heaven;  Bel,  the  god  of  the 


Ruins  of  the  Temple  of  the  Moon-god  Sin,  in  Ur. 

earth  and  air,  and  Ea,  the  god  of  the  oceans  and  the  great  deep.  Ea 
was  the  wise  one  w^ho  knew  the  causes  of  diseases  and  how  to  cure  them. 
He  was  the  good  god,  who  loved  the  children  of  men.  Bel,  as  the 
patron  god  of  the  city  of  Babylon,  gradually  took  a  sovereign  position 
among  the  gods.  On  a  level  with  those  the  Babylonians  placed  the 
goddess  Ishtar,  who  represented  the  life-producing  power  of  the  world 
without  which  heaven,  earth  and  water  would  be  a  desolate  waste. 


"^^-''^  Religion  of  the  Ancient  Bahylonianc  Jl 

To  her  the  vegetable  and  animal  worlds  owed  their  existence,  and  she 
was  the  mother  of  the  human  race.  Later  she  became  also  the  great 
war-goddess  whom  Hammurabi  (Note  3,  Lesson  4)  represented  as 
standing  by  his  side  in  every  battle  and  helping  him  win  his  victories. 

Immediately  below  the  great  triad  and  the  mother-goddess  stood  Sin, 
the  moon-god,  and  Shamash,  the  sun-god.  From  the  earliest  times 
the  Babylonians  gave  the  greater  prominence  to  the  former.  The  rea- 
son seems  to  have  been  because  the  Semites  of  Arabia,  from  whom  the 
Babylonians  came,  usually  moved  their  camps  during  the  cool  night 
when  the  moon  was  an  invaluable  aid;  and  because  the  short  periods  of 
lunar  changes  were  better  suited  for  the  calculation  of  time  than  those 
of  the  sun.     Sin  was  also  the  lord  of  wisdom. 

Shamash,  Ninib  and  Nergal  represented  different  aspects  of  the 
solar  deity.  Shamash  was  regarded  as  a  son  of  Sin,  the  moon-god, 
because  he  rose  from  the  dark  realm  over  which  the  moon  held  sway. 
Ninib  personified  the  morning  and  spring  sun.  He  was  worshiped, 
accordingly,  as  the  god  of  agriculture  who  presided  over  fields  and  was 
looked  to  for  good  harvests.  Nergal  originally  represented  the  blazing 
noon-day  and  summer  sun  whose  fierce  heat  destroyed  vegetation. 
He  symbolized  the  destructive  powers  of  the  world,  such  as  war  and 
pestilence.  Later  Babylonian  thought  made  Nergal,  like  Osiris,  the 
ruler  of  the  dead  in  the  underworld. 

Marduk,  or  Merodach,  was  at  first  a  sun-god  worshiped  at  Baby- 
lon, but  when  this  city  became  the  metropolis  of  the  empire  Marduk 
rose  to  corresponding  dignity,  and  was  given  even  greater  authority 
than  Bel.  In  hymns  and  prayers  he  is  often  addressed  as  if  he  were 
the  sole  god  of  the  universe,  thus  foreshadowing  a  later  monotheistic 
faith.  Nebo  was  a  son  of  Marduk,  and  like  Ea  and  Sin,  a  god  of 
wisdom.  He  was  the  messenger  of  the  gods,  the  inventor  of  writing, 
and  the  god  of  fire. 

Note  4.  Belief  in  Demons.  The  Babylonians  peopled  the  world 
with  a  vast  number  of  demons  to  whose  malignant  power  they  ascribed 
most  of  the  ills  of  life.  To  counteract  their  influence  or  to  drive  them 
out  of  human  beings  in  whom  they  were  causing  all  manner  of 
diseases  the  priests  provided  incantations,  magic  fornmlas,  or  s\Tn- 
bolic  rites.  One  incantation  for  dispelling  demons,  omitting  several 
repetitions,  was  as  follows: 

Away,  away,  far  away,  far  away! 
For  shame,  for  shame,  fly  away,  fly  away! 
Round  about  face,  go  away,  faraway!  .  ,  . 
Outof  my  body,  faraway!  .  .  . 


18  Preparations  for  Christianity  Lesson 

Into  my  body  do  not  return! 

To  my  body  draw  not  nigh!  ,  .  , 

My  body  torture  not! 

By  Shamash,  the  mighty,  be  forsworn! 

By  Ea,  the  lord  of  every  tiling,  be  forsworn! 

By  Marduk,  the  eliief  exorcizer  of  the  gods,  be  forsworn! 

From  the  fire-god,  who  consumes  you,  be  forsworn! 

The  vast  number  of  similar  inscriptions  that  have  been  recovered 
show  how  much  thought  and  effort  were  expended  by  the  people  in 
warding  off  the  attacks  of  demons,  who  were  supposed  to  be  largely 
controlled  by  sorcerers  and  witches. 

Note  6.  Babylonian  Worship.  The  worship  of  the  great  gods 
centered  in  the  temples  of  the  chief  cities.     In  these  temples  the  deities 

were  supposed  to  have  taken  up  their 
dwelling.  They  were  built  on  great 
platforms  of  solid  earth  and  brick- 
work which  rose  above  the  surround- 
ing marsh,  and  thus  furnished  a  firm 
foundation  for  the  divine  abode. 
Successive  platforms,  each  smaller 
than  the  preceding,  resulted  at  last  in 
a  terraced  tower,  or  ziggurat,  which 
became  the  characteristic  feature  of 
Babylonian  temples.  Each  temple 
supported  a  large  body  of  priests,  and  these  were  at  times  powerful 
enough  to  dictate  the  succession  to  the  throne.  Offerings  of  the  first- 
fruits  of  all  cultivated  lands  w^ere  made  to  the  gods,  as  well  as  sacri- 
fices of  animals.  Furthermore,  a  tenth  of  all  the  lands  jiroduced  was 
theirs,  and  this  went  to  the  support  of  the  temples  and  the  priests. 
This  tenth  w^as  paid  even  by  the  king  himself.  Numerous  religious 
festivals  were  observed,  foremost  among  which  was  that  of  the  new 
year.  Elaborate  rituals  and  ceremonies  characterized  the  temple 
services. 

Note  6.  The  Underworld.  The  Babylonians  called  the  realm  of 
the  dead  Aralu,  and  thought  of  it  as  a  vast,  dark  cavern  in  the  interior  of 
the  earth,  ruled  over  by  Nergal  and  his  consort  Eresh-kigal,  "the  lady 
of  the  nether  world."  In  a  poem  which  described  the  descent  of 
Ishtar  into  Aralu  she  is  said  to  go  through  seven  gates 

To  the  house  whence  those  who  enter  do  not  return. 
To  the  road  from  which  there  is  no  path  leading  back, 
To  the  house  in  which  those  who  enter  iiaye  no  light, 
Where  dust  is  their  nourishment,  clay  their  food. 


J 
Babylonian  Temple  Tower,  Restored. 


^''''^^  Religion  of  the  Ancient  Babylonians  19 

They  do  not  see  light,  they  dwell  in  darkness.  .  .  . 
On  aoor  and  lock  dust  has  settled. 

In  this  land  of  darkness  and  silence  all  the  dead,  the  righteous  and 
the  wicked,  the  king  and  the  beggar  are  in  the  same  condition,  de- 
prived of  strength  and  power,  inactive,  hardly  conscious,  without  cheer 
and  without  hope  of  change. 

Note  7.  Babylonian  Prayers  and  Hymns.  Full  of  crude  super- 
stitions and  vulgar  magic  as  the  Babylonian  religion  was  on  its  lower 
side,  it  exhibited  on  its  higher  side  a  noble  spirituality.  Surrounded 
as  men  were  by  evil  powers  against  which  they  were  defenseless,  the 
outlook  would  have  been  dark  indeed  if  they  could  not  have  fallen  back 
on  the  protection  and  help  of  the  gods.  But  this  protection  and  help 
related  only  to  this  life,  since  in  view  of  their  ideas  of  Aralu  they  were 
not  needed  there.  .  Out  of  innumerable  recorded  prayers,  one  ad- 
dressed to  Marduk  by  Nebuchadrezzar  on  ascending  the  throne 
(004  B.  c.)  may  serve  as  a  noble  example: 

O  eternal  ruler,  lord  of  everything,  grant  that  the  name  of  the  king  whom 
thou  lovest,  whose  name  thou  hast  proclaimed,  may  flourish,  as  seems  pleasing 
to  thee.  Lead  him  in  the  right  path.  I  am  the  prince  who  obeys  thee,  the 
creature  of  thy  hand.  Thou  hast  created  me,  and  hast  entrusted  to  me  sover- 
eignty over  mankind.  According  to  thy  mercy,  O  lord,  which  thou  bestowest 
upon  all,  may  thy  supreme  rule  be  merciful!  The  fear  of  thy  divinity  implant 
in  my  heart!  Grant  me  what  seems  good  to  thee,  for  thou  art  the  one  who  hast 
given  me  my  life. 

The  high  moral  character  of  Shamash  as  a  lover  of  justice,  a  pro- 
tector of  the  oppressed  and  a  destroyer  of  the  wicked  is  emphasized 
in  nearly  all  the  hymns  addressed  to  him.  One  of  the  finest  contains 
these  lines: 

Every  one  wherever  he  may  be  is  in  thy  care. 

Thou  (lirectest  thy  judgments,  the  imprisoned  dost  thou  liberate. 

Thou  liearest,  O  Shamash,  {Petition,  prayer,  and  appeal. 

Humility,  prostration,  jjciitioning,  and  reverence. 

With  loud  voice  the  unfortunate  one  cries  to  thee. 

The  weak,  the  exhausted,  the  oppressed,  the  lowly. 

Mother,  wife,  maid,  apjH^al  to  thee. 

A  still  higher  level  of  spirituality  is  reached  in  the  psalms  of  peti- 
tion.    Note  this  example  of  appeal  to  Ishtar: 


Dissolve  my  sin,  my  iniquity,  my  transgression  an<l  sin. 
Forgive  my  transgression,  accept  my  supplication. 
Guide  my  stejjs  that  I  may  walk  gloriously  among  men. 


20  Preparations  for  Christianity  Lesson 

Command,  and  at  thy  command  may  the  angry  god  be  appeased ! 
And  may  the  angry  goddess  tii  rn  towards  me ! 
May  the  dark  smoking  brazier  flame  up  again! 
My  extinguished  torch  be  relit! 

Hundreds  of  quotations,  similar  to  those  given  above,  show  that  the 
rehgion  of  the  early  Babylonians,  while  on  the  one  hand  conceiving  of 
a  multitude  of  gods  and  retaining  many  debasing  superstitions,  ad- 
vanced, on  the  other  hand,  to  conceptions  of  the  evils  of  sin,  the  need 
of  repentance  and  personal  purity,  and  a  reverence  for  and  dependence 
on  the  heavenly  powers  that  were  surpassed  by  no  religion  of  early 
antiquity.  To  this  crude  faith  the  Hebrew  religion  of  a  later  day  was 
indebted  to  no  small  decree. 


b' 


Additional  Reading  References. 

{t)  Sayce:  The  Religions  of  Ancient  Egypt  and  Babylonia.  (2) 
The  Babylonian  stories  of  the  creation  and  of  the  deluge  are  given  and 
discussed  in  chs.  3  and  4  of  Clay's  Light  on  the  Old  Testament  jrom 
Babel;  also  in  Appendix  to  Kent's  Beginnings  of  Hebreio  History.  (3) 
The  best  up-to-date  discussion  of  the  Babylonian  religion  is  found  in 
the  Extra  Volume  to  Hastings'  Dictionary  of  the  Bible  (5  vol.  ed.),  pp. 
531-584. 

Review  and  Preliminary  Questions. 

1.  What  was  the  subject  of  the  last  lesson  ?  2.  Why  is  it  so  difficult 
to  give  a  clear  description  of  the  religion  of  ancient  Egypt  ?  3.  ]\Ien- 
tion  some  of  the  chief  gods  of  Egypt.  4.  What  were  some  of  the 
Egyptian  beliefs  as  to  the  life  after  death  ?  5.  Why  did  they  embalm 
their  dead  .^     6.  What  is  the  subject  of  this  lesson.?     its  object.? 

Questions  on  the  Lesson. 
1.  What  is  the  approximate  date  of  the  Babylonian  flood  story.? 
(Note  2.) 


2.  Give  a  brief  summary  of  the  flood  story. 


3.  What  were  the  four  leading  Babylonian  gods  and  their  char- 
acters ?     (Note  3.) 


4.  What  were  the  three  next  'n  rank  ? 


Three  Religion  of  the  Ancient  Babylonians  21 

5.  Why  did  the  moon-god  rank  higher  than  the  sun-god  ? 


6.  What  superstitious  practices  had  a  strong  hold  on  the  people? 
(Note  4.) 


7.  Describe  the  usual  form  of  a  Babylonian  temple.     (Note  5.) 

8.  How  was  the  worship  of  the  gods  sustained? 


9.  What  ideas  did  the  Babylonians  hold  respecting  the  condition 
after  death  ?     (Note  6.) 


10.  At  what  points  did  the  Babylonian  religion  reach  its  highest 
expressions  ?     (Note  7.) 


Questions  for  Consideration. 

1.  How  shall  we  account  for  the  absence  of  heathen  ideas  in  the 
Hebrew  story  of  the  flood  .^ 

2.  To  what  extent  do  superstitious  notions  still  survive  among  our- 
selves } 

3.  Considering  the  religious  light  that  Nebuchadrezzar  had,  what 
would  be  your  estimate  of  his  prayer  ? 

Note-book  Work. 
Write  out  in  parallel  columns  the  points  of  similarity  between  the 
Babylonian  and  t^e  Hebrew  flood  stories.  Make  a  brief  statement  of 
the  loading  characteristics  of  the  Babylonian  religion.  On  the  chart 
insert  the  approximate  date  of  the  Babvloniiui  flood  story,  and  of  the 
beginning  of  Nebuchadrezzar's  reign. 

Bible  Text.     **  I  am  poor  and  needy;  yet  the  Lord  thiiiketh  upon  me." 
r.s.  40:17. 


^^ 


Preparations  for  Christianity 


Lesson 


Lesson  4.     HAMMURABI'S  STANDARDS  OF  JUSTICE. 
Selections  from  the  Babylonian  Code. 

Scripture  Reading  :  An  Exhortation  to  Obey  God's  Law.     Deut.  4 : 1-14. 

Note  1.  Object  of  the  Lesson.  To  show  the  nature  of  an  earl}? 
Babylonian  code  which  may  have  helped  to  shape  the  laws  of 
Israel. 

Note  2.  The  Discovery  of  Hammurabi's  Law-book.  The  de- 
cipherment of  certain  Babylonian  inscriptions  had  shown  that  im- 
portant Babylonian  monuments  had  been  carried  away  to  Susa,  or 
Shushan,  the  city  of  Nehemiah  and  Esther,  and  the  ancient  capital 
of  Elam.  Susa  was  situated  in  southwestern  Persia.  Acting  on  this 
hint,  a  French  explorer,  de  Morgan,  began  excavating  the  ruins  of 
Susa,  and  in  December,  1901,  and  January,  190'?,  discovered  the 
three  pieces  of  a  highly  polished  black  stone  monument.  The  pieces 
were  easily  fitted  together,  and  made  a  pillar  nearly  seven  and  a 
half  feet  high.  A  large  part  of  the  surface  was  covered  with  a  finely 
engraved  cuneiform  inscription,  the  longest  that  has  yet  been 
discovered.  It  was  one  of  several  copies  of  a  legal  code  which  Ham- 
murabi had  put  up  in  various  parts  of  his  empire  so  that  the  people 
might  know  the  laws. 

Note  ^.  The  Oldest  Law-book  in  the  World.  Hammurabi 
ruled  in  Babylon  about  1900  b.  c.  Many 
distinguished  scholars  have  identified  him 
with  Amraphel  (Gen.  14:1),  but  this  is  not 
entirely  certain.  As  a  warrior,  statesman, 
patron  of  literature,  repairer  and  builder 
of  temples,  and  upholder  of  justice  he 
was  one  of  the  great  kings  of  the  world. 
He  describes  himself  as  "a  ruler  who 
was  to  his  people  like  the  father  who  be- 
got them,"  and  as  one  who  "delighted 
I  he  heart  of  INJarduk  his  lord,  and  granted 
happy  life  to  his  people  forever."  His  code 
is  more  than  a  thousand  years  older  than  any 
other  known  bodv  of  laws.  At  the  top  of  the 
^menranfafninl!l;;Sd""  front  side  of  the  pillar  i.  a  bas-relief  which 
of  Hammurabi.  reprosenls  him   as   receiving    his    code    from 

Shamash,  the  sun-god.     Beneath  the  bas-relief  are  sixteen  columns  of 
writing.     Originally  there  were  five  more,  but  these  have  been  erased. 


Four 


Hammurabi  s  Standards  of  Justice 


On  the  back  are  twenty-eight  columns,  the  whole  containing  about 
4,000  lines.  The  remaining  columns  contain  247  sections  of  laws, 
which  throw  a  strong  light  on  the  commercial,  social,  domestic  and 
moral  life  of  that  early  time.  They  reveal  a  highly  developed 
civilization,  and  compare  most  favorably  with  the  legal  systems 
of  Greece  and  Rome. 

Note  4.  Scope  of  Hammurabi's  Code.  The  code  is  distinctly 
civil,  since  it  contains  no  religious  or  ceremonial  regulations.  It  covers 
a  great  variety  of  topics.  Among  them  we  find  thirty-five  sections 
devoted  to  marriage,  divorce,  and  various  immoral  relations;  twenty- 
two  to  inheritance;  twenty  to  the  rights  and  duties  of  workmen;  twenty 
to  offenses  against  life  and  limb;  nineteen  to  liabilities  for  various  kinds 
of  neglect;  eighteen  to  slaves;  seventeen  to  rented  and  cultivated  farm 
lands;  sixteen  to  thefts  and  robberies;  twelve  to  rented  animals;  eleven 
to  fees  to  surgeons  for  successful  operations,  and  liabilities  for  unsuc- 
cessful ones;  ten  to  foster  and  adopted  children;  and  eight  to  merchants. 
Penalties  ranged  from  fines  to  death  by  drowning  or  burning.  Some 
j)unishments  which  we  would  pronounce  barbarous,  such  as  cutting 
off  the  tongue,  ears  or  hands,  must  be  judged  by  the  spirit  of  those 
times.  The  primitive  character  of  the  laws  is  seen  in  the  fact  that  so 
many  of  the  penalties  are  simply  retaliatory,  an  eye  for  an  eye,  a  tooth 
for  a  tooth. 

iTote  5.  Laws  from  Hammurabi's  Code.  The  first  section  dis- 
courages bringing  false  charges. 

§  1.  If  a  man  has  accused  a  man  and  laid  (a  charge  of)  death  upon  him  and 
lia-s  not  justified  it,  he  that  accuse<l  him  shall  be  put  to  death.  (Comp.  Deut. 
19:16-19.) 

The  penalty  of  stealing  from  the  gods,  or  from  the  king,  who  repre- 
sented them,  was  similar  to  that  in  Israel  for  taking  a  thing  devoted 
to  Jeho\ah. 

§  6  If  a  man  has  stolen  the  goods  of  temple  or  palace,  that  man  shall  be  put 
to  death.     (Corap.  Josh.  6 :17-19 ;  ch.  7.) 

The  penalty  for  looting  was  calculated  to  deter  any  one  tempted 
to  do  it. 

§  '25.  If  in  a  man's  house  a  fire  has  been  kindled,  and  a  man  who  has  come  to 
rxtiuguish  the  fire  has  lifted  up  iu's  eyes  to  the  pro{)erty  of  the  owner  of  the  house, 
and  has  taken  it,  that  man  simll  Ixi  thrown  into  the  fire. 

Sections  168,  160  forbid  a  father  disinheriting  his  son  without  suffi- 
cient cause,  which  must  be  established  before  a  court;  even  when 
sufficient  misconduct  has  been  proved,  the  son  shall  not  be  disinherited 
e.xcept  upon  repetition  of  the  offense. 


u 


Preparations  for  Christianity 


Lesson 


Note  the  following  checks  on  carelessness; 

§  218.  If  a  doctor  has  treated  a  nobleman  for  a  severe  wound  with  a  lancet 
of  bronze  and  has  caused  him  to  die,  or  has  removed  a  cataract  of  the  eye  for  a 
nobleman  with  the  bronze  lancet  and  has  caused  the  loss  of  his  eye,  one  shall  cut 
off  liis  hands. 

§  229.  If  a  builder  has  built  a  house  for  a  man  and  has  not  made  strong  liis 
wotk,  and  the  house  he  built  has  fallen  and  he  has  caused  the  death  of  the  owner 
of  the  house,  that  builder  shall  be  put  to  death. 

§  230.  If  he  has  caused  the  son  of  the  owner  of  the 
house  to  die,  one  shall  put  to  death  the  son  of  that 
builder.     (Contrast  Deut.  24 :16.) 

With  the  following  sections  compare  the 
corresponding  Hebrew  enactments : 

§  14.  If  a  man  has  stolen  the  son  of  another  he 
shall  be  put  to  death.  (Comp.  Ex.  21 :  16 ;  Deut.  24 : 7.) 

§§  196,  197.    If  a  man  has  caused  the  loss  of  a 
nobleman's  eye,  one  shall  cause  his  eye  to  be  lost;  or 
*  shattered  his  limb,  one  shall  shatter  his  Hmb.    (Comp. 
Ex.  21:24;  Deut.  19:21.) 

§  206,  If  a  man  has  struck  a  man  in  a  quarrel 
and  has  caused  him  a  wound,  that  man  shall 
swear,  "I  did  not  strike  him  knowingly,"  and  shall 
bear  the  expense  of  a  doctor.  (Comp.  Ex.  21 :  18, 
19.) 

5  244.  If  a  man  has  hired  an  ox  or  an  ass,  and  a 
lion  has  killed  it  in  the  open  field,  that  loss  is  for  its 
o^vner.     (Comp.  Ex.  22 :  10,  13.) 

§  252.  If  an  ox  kill  a  nobleman's  servant,  the 

owner  shall   pay   one-third    of    a   mina   of  silver. 

(Comp.  Ex.  21:32.) 

§  266.  If  In  a  sheepfold  a  stroke  of  God  has  taken  place  or  a  lion  has  killed, 

the  shepherd  shall  declare  his  irmoceuce  before  God,  and  the  owner  of  the  fold 

shall  face  the  accident  to  the  fold.     (Comp.  Ex.  22 :  10,  11.) 

Similarly,  if  a  man  rented  land,  and  a  storm  destroyed  the  harvest, 
he  was  not  liable  for  the  rent  (§  45). 

The  more  humane  provision  of  the  Hebrew  code  is  seen  by  compar- 
\nfr  Deut.  23:15,  IG  with  Hammurabi's: 

o 

§  16.  If  a  man  has  harbored  in  his  house  a  mauservant  or  a  maidservant, 
fugitive  from  the  palace,  or  from  a  poor  man,  and  has  not  produced  them  at  the 
demand  of  the  commandant,  that  householder  shall  be  put  to  death. 

Note  6.  Hammurabi's  Code  a  Compilation  of  Yet  Older  Laws. 
Some  of  the  seciions  in  the  code  may  record  the  decisions  of  Hammurabi 
himself,  but  as  a  whole  the  code  is  older  than  his  time.  The  civiliza- 
tion then  existinjT  in  Babylonia  was  already  far  advanced  and  quite 
complex.     Complications  arising  froir.  an  extensive  commerce,  con- 


Extract  from  the  Code  of 
Hammurabi. 

Drawn  by  Prof.  Robert  F.  Har- 
per.   Used  by  permiBeiou. 


^°'^^  Hammurabi  s  Standards  of  Justice  25 

tracts,  ownership  of  properly,  slaves,  domesLic  relations,  inheritance, 
and  crimes  demanding  a  variety  of  penalties,  must  have  recjuired  for 
their  settlement  courts  of  justice  from  an  early  date.  Hammurabi 
gathered  together  and  classified  for  popular  use  the  laws  that  had  long 
been  current.  To  assist  in  memorizing  them,  many  are  arranged  in 
pentads  (groups  of  five)  or  decads  (groups  of  ten),  so  as  to  count  them 
off  on  the  fingers  of  one  hand  or  both. 

Note  7.  Religious  Significance  of  the  Code.  Though  Ham- 
murabi's law-book  deals  exclusively  with  civil  and  criminal  laws,  the 
bas-relief  at  the  head  shows  that  the  laws  were  regarded  as  having  been 
received  from  Shamash  the  sun-god.  In  ancient  limes  the  king  was 
regarded  as  semi-divine,  the  representative  of  the  gods  to  his  subjects. 
The  gods  spoke  through  him,  and  his  words  expressed  their  will,  and 
became  the  law  of  the  land.  Laws,  therefore,  were  considered  as  of 
divine  origin.  The  same  conception  appears  in  Ex.  20: 1,  where  the 
words,  "And  God  spake  all  these  words,  saying,"  precede  the  Ten 
Commandments.  In  Deut.  4:1-6  Moses  is  represented  as  claiming 
divine  authority  for  all  the  statutes  and  ordinances  which  he  gave  to 
Israel. 

Extraordinary  interest  attaches  to  the  Babylonian  code  from  its 
many  resemblances  to  Old  Testament  laws  and  practices.  The  re- 
semblances are  so  close  as  almost  to  compel  the  conclusion  that  in 
many  instances  the  former  served  as  a  basis  for  the  latter,  especially 
for  the  ancient  code  in  Ex.  21: 1 — 23: 19,  known  as  the  "Book  of  the 
Covenant"  (Ex.  21:7).  Where  the  codes  differ  it  is  interesting  to  note 
the  higher  moral  character  of  the  Biblical  enactments,  and  their  almost 
uniform  effort  to  soften  the  harsher  provisions  of  the  earlier  Babylonian 
laws.  The  latter  represent  the  earliest  known  expression  of  that 
sense  of  justice  which  throughout  subsequent  ages  in  rising  stages 
found  its  final  expression  m  the  ethical  teachings  of  Jesus  and  in  the 
institutions  inspired  by  Him. 

Additional  Reading  References. 
(1)  Kent:  The  Civil  Code  of  Hammurabi.  Biblical  World,  INIarch, 
1903.  (2)  Duncan:  The  Code  of  Moses  and  the  Code  o]  Hammurabi. 
Biblical  World,  March  and  April,  1904.  {3)  Cook:  The  Laws  of 
Moses  and  the  Code  of  Hammurabi.  (4-)  "Code  of  Hammurabi"  in 
Extra  Volume  of  Hastings'  Dictionanj  of  the  Bible  (5  vol.  ed.)  pp.  584- 
612,  contains  a  full  translation  of  the  code  and  a  valuable  discussion. 
{5)  A  large  number  of  articles  on  the  code  appeared  in  reviews  and 
m^igazines  during  1903  and  1904. 


Preparations  for  Christianity 


Lesson 


Review  and  Preliminary  Questions. 
1.  What  was  the  subject  of  the  previous  lesson  ?  2.  Mention  some 
of  the  leading  Babylonian  gods.  3.  What  were  some  of  the  baser 
elements  in  the  Babylonian  religious  beliefs  ?  4.  What  were  some  of 
the  nobler  elements  ?  5.  What  is  the  subject  of  the  present  lesson  ? 
its  object  ? 

Questions  on  the  Lesson. 
1.  What  led  to  the  recovery  of  Hammurabi's  code  ?     (Note  2.) 


2.  Describe  the  form  of  his  law-book.     (Note  3.) 


3.  Mention  some  of  the  matters  treated  of  in  this  body  of  laws. 
(Note  4.) 


4.  What  was  the  nature  of  the  penalties  imposed  ? 


5.  What  seemed  to  be  the  lawmaker's  purpose  in  decreeing  such 
severe  penalties,  as,  e.g.,  those  affixed  to  looting  and  carelessness.^ 
(Note  5.) 


6.  Mention  some  similarities  to  the  later  Hebrew  codes. 


7.  What  seems  to  have  been  the  origin   of  Hammurabi's  code.'^ 
(Note  6.) 


8.  In  ancient  times  what  was  regarded  as  the  ultimate  source  of  all 
laws  ?     (Note  7.) 


9.  How  does  the  spirit  of  Hammurabi's  code  compare  with  that  of 
Moses  ? 


^^^  Religions  of  Ancient  Palestine  27 

Questions  for  Consideration. 

1.  Whut  does  the  high  state  of  civilization  in  Hammurabi's  time  sug- 
gest as  to  the  time  required  for  its  development  ? 

2.  Why  is  the  "divine  right  of  kings"  seldom  pressed  to-day? 

3.  Does  excessive  severity  in  punishing  crime  deter  men  from  it  ? 

Note-book  Work. 
Write  in  your  own  words  a  brief  account  of  the  recovery  and  con- 
tents of  the  oldest  law-book  in  the  world.     On  the  chart  insert  the 
probable  date  of  Hammurabi's  reign. 

Bible  Text.  "  And  Jehovah  said  unto  Moses,  Come  up  to  me  into  the 
mount,  and  be  there :  and  I  will  give  thee  the  tables  of  stone,  and  the  law  and 
the  commandment,  which  I  have  written,  that  thou  mayest  teach  them." 
Ex.  24:l!5>. 


Lesson  5.     RELIGIONS  OF  ANCIENT  PALESTINE.     The 

Baalim  and  the  Worship  at  the  High  Places. 

Scripture  Reading:  Israel  among  the  Native  Races  of  Palestine.      Jud.  3:1-11. 

Note  1.  Object  of  the  Lesson.  To  show  the  nature  of  those 
native  religions  of  Palestine  with  which  the  religion  of  Israel  had  to 
struggle  for  existence  and  over  which  it  won  a  final  victory. 

Note  2.  The  Native  Races  of  Palestine.  Palestine  was  the  name 
given  by  tlie  Greeks  and  Romans  to  the  land  called  Canaan  by 
the  inhabitants  themselves  and  by  the  writers  of  the  Old  Testa- 
ment. Canaan  lay  midway  between  the  great  valleys  of  the  Eu- 
phrates and  the  Nile.  Over  it  ran  the  highway  of  commerce  be- 
tween tlie  empires  that  sprang  uj)  in  these  valleys,  and  its  lowlands 
became  the  battlefields  on  which  they  repeatedly  struggled  for 
supremacy. 

The  early  inhabitants  of  the  country  (iOOO-2000  B.  c.)  were  Amorites 
who  occupied  the  highlands  west  of  the  Jordan.  Some  Egyptian  in- 
scriptions dated  several  centuries  later  speak  of  the  Canaanites  as 
occupying  the  plains  along  the  Mediterranean  coast,  which  agrees  with 
the  statement  in  Num.  13 :  29  that  the  Amorites  dwelt  in  the  hill-country 
and  the  Canaanites  by  the  sea.  Still  later,  the  two  races  blended  so 
that  the  names  became  practically  synonymous.  Other  Semitic  tribes 
kept  pouri»ag  in  so  that  at  the  time  of  the  Hebrew  conquest  the  land 


Preparations  for  Christianity/ 


Leseon 


was  occupied  by  a  dozen  or  more  tribes,  most  of  tliem  restricted    to 
small  territories. 

Note  3.  The  Baalim.  Though  each  Palestinian  community  or 
tribe  had  its  own  god  or  gods,  tlie  dominant  Amorite-Canaanite  civili- 
zation tended  to  impress  a  degree  of  similarity  on  all  these  local  form? 
of  worship.  The  underlying  idea  was  suggested  by  the  fact  that  the 
people  cultivated  the  soil.  Each  productive  field  was  regarded  as  the 
personal  property  of  a  local  god,  who  was  its  guardian,  and  who  made 
it  fertile.  This  god  was  the  Baal,  which  means  "owner"  or  "lord,"  of 
the  land,  to  whom  tribute  or  rent  was  paid  in  the  form  of  worship  and 
sacrifices.  There  were  as  many  local  B«als  as  there  were  cities,  villages, 
communities  or  tribes,  each  one  known  by  a  distinctive  name.  This 
might  be  derived  from  the  place  where  he  was  worshiped,  as  Baal-meon, 
the  Baal  revered  at  INIeon,  or  Baal-peor,  the  Baal  revered  at  Peor. 
Again,  a  tribe  occupying  a  large  territory  might  have  a  common  name 
for  its  several  local  Baals,  e.  g.,  the  Baal  of  the  Ammonites  was  Milcom 
(1  Ki.  11:5)  and  of  the  Moabites,  Chemosh  (Num.  21:29).  When 
several  communities  formed  a  political  union,  usually  ratified  by  a 
solemn  covenant,  their  gods  coalesced  into  one,  as  in  the  case  of  the 
god  of  Shechem,  who  was  known  as  Baal-berith,  that  is,  Baal  of  the 
<iovenant.  Furthermore,  the  god  of  a  rich  and  powerful  city,  like 
Tyre,  w^ould  also  have  a  distinctive  name,  the  Tyrian  Baal  t)eing  known 
as  Melkart.  In  Babylonia,  through  the  consolidation  of  numerous 
cities  and  peoples  into  a  great  empire,  it  was  an  easy  matter  for  the 
patron-god  of  the  capital  to  supersede  all  local  deities  and  become  a 
national  god.  But  in  Canaan,  wdiere  the  tribes  retained  their  inde- 
pendence, such  a  process  was  impossible.  Hence  w^e  find  the  local 
gods  retaining  their  dignity  side  by  side,  and  collectively  known  as  the 
Baalim  (Jud.  3:7). 

Note  4.  The  Ashtaroth.  As  Baalim  is  the  plural  form  of  Baal 
so  Ashtaroth  is  the  j>lural  of  Ashtoreth.  This  name  at  once  recalls 
that  of  Ishtar,  the  great  goddess  of  the  Babylonians  (Note  3,  Lesson  3), 
whose  attributes  were  .essentially  the  same.  As  stated  above,  the 
Canaanites  regarded  Baal  as  a  god  of  fertility  who  presided  over  the 
reproductive  processes  of  nature.  But  since  the  re})roduction  of  ter- 
restrial life,  vegetable,  animal  and  human,  requires  the  co-o])eration 
of  male  and  female,  it  was  easy  for  the  Canaanites,  through  Babylonian 
influence,  to  adopt  Ashtoreth-Ishtar  as  the  consort  of  Baal.  The 
result  was  about  as  many  Ashtaroth  as  Baalim,  the  most  conspicuous 
being  the  patron-goddess  of  Sidon  (1  Ki.  11:5). 


Five 


Religions  of  Ancient  Palestine 


Note  5.  The  High  Places.  Until  the  time  of  Josiah,  near  tlie 
close  of  the  seventh  century  B.C.,  the  high  places  were  the  recognized 
places  of  worship  in  Israel.  In  all  but  a  few  instances  they  had  prob- 
ably been  adopted  from  the  Canaanites  and  adapted  to  Jehovah 
worsliip.  Though  usually  situated  on  hilltops  or  other  elevated 
ground,  they  were  also  found  within  the  cities  or  villages  to  which 
they  served  as  local  sanctuaries.  The  recently  uncovered  high  place  at 
Gezer  was  even  situated  in  a  depression  between  two  elevations.  Every 
high  place  had  an  altar  of 
hewn  stone.  Beside  this  altar 
stood  one  or  more  sacred 
stone  pillars.  Those  at  Gezer 
were  originally  ten  in  number, 
and  ranged  in  height  from 
five  and  a  half  to  ten  feet. 
In  addition  to  these  pillars 
every  high  place  had  one  or 
more  sacred  trees,  which  were 
usually  only  posts  or  poles 
planted  in  the  ground.  Ac- 
cording to  early  beliefs,  the  c.,.,., of •<?»,...„. E^.ora.ionFnn." 
gods  took  up  their  abodes  The  High  Place  at  Gezer. 
in  stones  or  trees.  The  pillars  at  the  high  places,  accordingly,  repre- 
sented the  local  Baal  or  Baalim,  while  the  sacred  poles,  substitutes  for 
the  sacred  trees  revered  in  earlier  times,  represented  Asherah  (plural 
in  A.  R.  V.  "Asherim"  or  "Asherath,"  and  in  A.  V.  "groves"),  an 
ancient  Canaanite  goddess  who  was  gradually  displaced  in  popular 
esteem  by  the  more  powerful  Ashtoreth.  The  high  places  were,  then, 
the  local  sanctuaries  at  which  the  Canaanites  worshiped  the  Baalim 
and  the  Ashtaroth  (Jud.  10:6).  One  other  feature  invariably  con- 
nected with  these  sacred  sites,  so  far  as  observed,  is  a  hole  or  channel 
leading  from  a  depression  in  the  top  of  the  altar  down  into  a  cave 
underneath  supposed  to  be  an  abode  of  underground  gods. 

Note  6.  The  Worship  at  the  High  Places.  The  Canaanites 
lived  on  good  terms  with  their  gods.  On  the  great  feast  days  they 
assembled  at  the  local  high  places  and  ate,  drank  and  made  merry  with 
the  deities  who  were  invited  to  join  in  the  sacrificial  meal  and  the 
attendant  revelry.  The  sacrifices  and  ceremonies  were  in  charge  of  a 
regular  priesthood.  The  sacrificial  animals  were  slain  on  the  altar, 
the  blood  running  down  into  the  cave,  apparently  as  a  libativ)n  to  the 
underground  gods.  On  the  top  of  the  altar  the  sacred  feast  was  spread 
and  eaten  by  the  worshipers  and  the  gods.     While  the  oflBcial,  or 


30  Preparations  for  Christianity  Lesson 

priestly,  religion  may  have  accorded  equal  reverence  to  Baal  ami  Ash- 
toreth,  recent  excavations  have  revealed  such  vast  preponderance  of 
cheap  representations  of  the  latter  as  to  indicate  that  she  was  far 
more  popular  with  the  masses  than  her  consort.  At  the  high  places 
her  worship  was  conducted  w^ith  revolting  licentiousness.  It  is  also 
a  well-established  fact  that  the  Canaanites  offered  human  sacrifices. 
Evidence  from  the  excavations  at  Gezer  seem  to  siiow  that  such  horrors 
took  place  at  the  high  places.  At  the  same  site  a  large  number  of 
jars  were  found  in  the  earth  around  the  stone  pillars.  They  contained 
skeletons  of  infants  never  over  a  week  old.  Whether  these  were 
sacrifice?  of  the  first-born,  or  burials  near  the  gods,  who  might  facilitate 
a  rebirth  of  souls  thus  prematurely  cut  off,  is  not  yet  clear.  In  any 
event,  the  worship  at  the  high  places  was  indescribably  shocking. 
Although  the  Israelites  in  taking  over  these  high  places  substituted  the 
worship  of  Jehovah  for  that  of  tlie  Baalim  and  the  Ashtaroth,  yet  so 
many  corrupting  practices  survived  as  in  the  course  of  a  few  centuries 
to  make  the  religion  of  Israel  seem  unadulterated  heathenism,  and  to 
call  out  vehement  denunciations  from  the  prophets  (Deut.  12:2,  3). 

Additional  Reading  References. 

Luckenbill:  The  Early  Religion  of  Palestine.  Biblical  World,  May 
and  June,  1910.  Bible  Dictionaries,  articles  on  "Amorites,"  "Canaan- 
ites," "Baal,"  "Ashtoreth,"  "High  Places,"  "Pillars"  and  "Groves." 

Review  and  Preliminary  Questions. 
1.  What  was  the  subject  of  the  last  lesson  ?  2.  When  and  where  was 
the  code  of  Hammurabi  recovered  ?  3.  Mention  some  examples  of 
Babylonian  justice  as  presented  in  it.  4.  What  relation  may  it  have 
sustained  to  the  later  Hebrew  codes  .'^  5.  What  was  the  character  of 
the  civilization  represented  by  it  .^  6.  What  is  the  subject  of  this 
lesson  ?    its  object  ? 

Questions  on  the  Lesson. 
1.  Describe  the  situation  of  Palestine   in   relation   to  Egypt  and 
Babylonia.     (Note  2.) 


2.  Who  occupied  Palestine  before  the  Hebrews? 


3.  Whatattributes  were  ascribed  to  Baal .?     (Note  3.) 


^^^^  Religions  of  Ancieiit  Palestine  ^\ 

4.  What  were  the  Baahm  ? 

5.  "What  powers  were  attributed  to  Ashtoreth  ?     (Note  4.) 
(>.  Where  were  tlie  high  places  ordinarily  found  ?     (Note  5.) 

7.  What  constituted  the  furniture  of  an  ordinary  high  place  ? 

8.  Describe  the  worship  at  the  high  places.     (Note  6.) 

9.  How  was  it  regarded  by  the  prophets  of  Israel  ? 


Questions  for  Consideration. 

1.  Why  did  ancient  peoples  deify  the  powers  of  nature? 

2.  Why  were  hilltops  selected  as  the  sites  for  sanctuaries  ? 

3.  What  led  to  the  offering  of  human  sacrifices  ? 

Note-book  Work. 

WVite  a  brief  outline  of  the  Canaanite  beliefs  and  forms  of  worship, 
and  the  reasons  why  it  was  so  vehemently  denounced  by  the  Hebrew 
prophets.  With  the  help  of  a  concordance  find  further  reference  to 
high  places  and  the  gods  worshiped  there,  and  note  any  further  infor- 
mation concerning  them  so  gained. 

Bible  Text.  "O  Jehovah,  the  God  of  our  fathers,  art  not  thou  God  in 
lieaven  ?  and  art  not  thou  ruler  over  all  the  kingdoms  of  the  nations  ?  and  in  thj 
hand  is  power  and  might,  so  that  none  is  able  to  withstand  thee."  2  Chron, 
20:6. 


32  Preparations  for  Christianity 


Lesson 


Lesson   6.      PRIMITIVE    HEBREW   FORMS    OF    WORSHIP. 

Sacrifices,  Sacred  Rites  and  Ceremonies. 

Scripture  Reading:    The  Sacrifice  of  Isaac.     Gen.  22:1-19. 

Note  1.  Object  of  the  Lesson.  To  show  the  nature  of  the  re- 
ligious beliefs  and  practices  existing  among  the  Hebrews  before  the 
time  of  Moses. 

Note  2.  Cautions  to  be  Observed  in  this  Investig-ation.  It 
would  be  easy  to  give  an  account  of  the  early  religion  of  the  Hebrews 
if  careful  study  permitted  one  to  take  the  narrative  in  Genesis  just  as 
it  reads.  This  narrative  conveys  the  impression  that  a  virtually  full- 
fledged  religious  system  existed  from  the  very  beginning  of  human 
history.  It  represents  Jehovah  worship  with  sacrifices  as  known  and 
used  by  Cain  and  Abel,  and  altars  by  Noah  (Gen.  4:3;  8:20);  cere- 
monial distinction  between  clean  and  unclean  beasts  as  having  been 
made  before  the  building  of  the  ark  (Gen.  7:2),  and  God  as  establish- 
ing His  covenant  with  Noah  after  the  flood  (Gen.  9:9),  Abraham, 
Isaac  and  Jacob  are  as  far  advanced  in  their  religious  ideas  as  their 
descendants  a  thousand  years  later.  A  closer  examination  shows, 
however,  that  this  portrayal  conflicts  with  a  multitude  of  incidental 
Biblical  statements  which  prove  conclusively  that  the  religion  of  the 
early  Hebrews  had,  like  every  other,  developed  from  crude  and 
simple  ideas  (see  Note  2,  Lesson  9).  These  conflicting  representa- 
tions are  due  to  the  fact  that  the  writers  of  the  ninth  century  b.  c, 
who  compiled  the  earliest  histories  of  Israel,  carried  back  their  own 
religious  ideas  into  primeval  and  patriarchal  ages.  At  the  same  time, 
they  were  not  careful  to  eliminate  from  the  early  traditions  the  dim 
recollections  embodied  in  them  of  a  wholly  different  condition  of 
things.  It  is  from  these  earliest  recollections,  rather  than  from  the 
narrative  as  a  whole,  that  we  must  reconstruct  as  far  as  we  can  the 
beliefs  and  usages  that  prevailed  in  the  earlier  ages. 

Note  3.  Primitive  Hebrew  Ideas  of  God.  The  usual  designa- 
tion for  God  in  patriarchal  times  was  Elohim.  The  plural  form  is 
generally  explained  as  a  *'  plural  of  majesty,"  like  the  "  we  "  which 
royal  personages  use  in  speaking  of  themselves.  The  singular  Eloah 
is  of  lare  occurrence,  and  is  found  only  in  later  literature.  Another 
early  name  is  El,  meaning  probably  "  the  Mighty  One."  It  occurs 
also  with  certain  descriptive  titles,  as  El  Elijon,  "  God  Most  High  " 
(Gen.  14:18),  and  El  Shaddai,  "  God  Almighty  "  (Ex.  6:3).  El  in 
cognate  forms  is  found  in  several  Semitic  languages  as  the  common 
name  for  God,  e.g.,  Ilu  in  Assyrian  and  Allah  in  Arabia.     Whether 


^**«  Primitive  Hebreiv  Forms  of  Worship  33 

the  name  Jehovah  was  in  use  among  the  Hebrews  before  the  time  of 
Moses,  or  was  first  introduced  by  him,  is  an  open  question  in  view  of 
the  conflicting  evidence  (compare  Ex.  G:3  with  Gen.  4:26). 

Precisely  what  ideas  of  God  were  entertained  by  the  early  Hebrews 
is  shown  very  imperfectly.  No  doubt  they  thought  of  Him  as  a 
Being  clothed  in  human  form  and  endowed  with  human  attributes 
(Gen.  ch.  18;  32:24,  30).  The  spiritual  ideas  of  Israel's  later  proph- 
ets had  not  been  reached  at  that  early  stage.  As  the  name  El 
emphasized  the  mighty  power  which  made  Him  Master  over  nature, 
so  El  Elyon  and  El  Shaddai  may  have  emphasized  His  superiority 
to  all  other  gods.  Elohim,  at  first  a  title  of  honor,  and  only  later  used 
as  a  proper  name,  may  have  suggested  the  reverence  and  obedience 
which  were  His  due.  Like  all  the  surrounding  nations,  the  early 
Hebrews  thought  of  their  God  as  a  local  deity,  who  revealed  Himself 
bv  preference  in  connection  with  certain  sacred  places,  trees,  pillars, 
or  springs  (Gen.  12:6,  8;  13:18;  21:15-19,  31-33;  28:18,  22;  35:7; 
Josh.  24:26).  It  should  be  noted  that  from  the  time  of  the  patriarchs 
there  is  no  trace  of  the  Hebrews  worshiping  more  than  one  God,  ex- 
cept as  they  fell  into  the  idolatries  of  other  peoples. 

Note  4.  Primitive  Hebrew  Worship.  In  early  times,  when  men 
thought  of  their  deities  as  magnified  human  beings  with  superhuman 
powers,  it  was  also  natural  to  think  of  them  as  subject  to  human  needs 
such  as  hunger  and  thirst,  and  as  angered  by  neglect  and  propitiated 
by  offerings.  One  of  the  primary  ideas  underlying  offerings  and 
sacrifices  was,  therefore,  the  supplying  of  things  which  the  gods  were 
supposed  to  need.  Homer  speaks  of  the  gods  as  living  on  the  smoke 
of  the  sacrifices.  The  showbread  which  was  placed  on  a  table  before 
Jehovah  (1  Sam.  21:6)  carries  us  back  for  its  meaning  to  this  early 
time  when  the  gods  were  thought  to  be  nourished  by  material  food. 
The  pouring  of  oil  on  a  sacred  stone  (Gen.  28:18;  35:14)  and  water 
on  the  ground  (1  Sam.  7:6)  were  drink  offerings  or  libations  to  the 
deity.  Furtliermore,  just  as  Jacob  sought  "  to  appease  "  (literally, 
"  to  cover  the  face  of  ")  Esau  by  means  of  the  presents  he  sent  in 
advance  (Gen.  32:20),  and  as  Oriental  kings  always  had  to  be  ap- 
proached with  presents,  so  men  sought  to  win  favor  from  the  gods 
by  pleasing  them  with  gifts.  The  ancient  tradition  preserved  in 
Gen.  8:21  re])resents  Jehovali  as  soothed  and  pacified  by  the  sweet 
savor  of  Noah's  sacrifice. 

Ministering  to  the  apj)etites  of  the  gods  offered,  however,  only  a 
partial  explanation  of  the  ceremonies  connected  with  sacrifices.  One 
of  the  most  important  parts  of  ancient  worship,  practised  by  the 


34  Pre'parations  ]or  Christianity 


Lesson 


Hebrews  as  well  as  by  the  surrounding  nations,  was  the  observance  of 
sacred  festivals  held  at  the  great  sanctuaries  at  various  seasons  of  the 
year,  and  largely  characterized  by  feasting.  By  means  of  these  sacred 
feasts  the  worshipers  established,  as  they  thought,  a  vital  communion 
between  themselves  and  their  deity.  To  eat  and  to  drink  "  before 
Jehovah  "  was  a  practice  that  survived  a  long  time  after  the  settle- 
ment in  Canaan  (Jud.  20:26;  1  Sam.  9:12,  13).  The  sacrificial  blood, 
which  was  regarded  as  the  seat  of  life,  and  by  means  of  which  the 
communion  with  deity  was  effected,  was  in  part  consumed  by  the 
worshipers  and  in  part  poured  out  as  a  libation  (Note  6,  Lesson  5). 
A  trace  of  this  custom,  in  a  greatly  modified  form,  survived  in  the 
covenant  feast  described  in  Ex.  24:5-11. 

Circumcision  was  a  religious  rite  of  extreme  antiquity,  as  shown 
by  the  use  of  flint  knifes  in  its  performance  (Josh.  5:2,  3).  Primarily 
it  seems  to  have  meant  consecration  to  a  tribal  god,  and  was  retained 
by  the  early  Hebrews  as  a  tribal  mark.  In  the  later  Jehovah  religion 
it  became  a  sign  of  inclusion  in  the  Israelitish  community. 

That  a  belief  in  the  value  and  efficacy  of  human  sacrifices  was  held 
by  the  early  Hebrews  is  seen  in  the  willingness  of  Abraham  to  sacri- 
fice Isaac  and  thus  prove  his  devotion  (Gen.  22:1-19).  That  such 
sacrifices  were  peculiarly  acceptable  to  the  deity  was  an  idea  received 
no  doubt  from  heathen  ancestors,  and  strengthened  by  contact  with 
the  Canaanites,  whose  gruesome  practices  in  this  respect  have  been 
revealed  in  a  startling  manner  by  recent  excavations  in  Palestine. 

Traces  of  other  primitive  beliefs  and  practices  survived  in  later 
times.  The  belief,  for  example,  that  a  sight  of  Jehovah  would  })rove 
fatal  (Ex.  19  :  21;  Jud.  6  :  22;  13  :  21,  22;  1  Ki.  19  :  13)  was  certainly 
an  inheritance  from  pre-Mosaic  ages.  The  requirements  to  go  bare- 
foot in  holy  places  (Ex.  3:5;  Josh.  5:15)  and  to  wash  one's  person 
and  garments  before  coming  into  the  presence  of  God  (Ex.  19:10) 
seem  also  to  have  been  derived  from  similar  practices  among  the 
heathen  Semites,  who,  when  approaching  the  supposed  habitations  of 
gods  or  demons,  sought  by  such  external  purifications  to  guard  them- 
selves against  their  anger. 

Note  5.  Morality  in  Pre-Mosaic  Israel.  Moral  conduct  was 
that  which  conformed  to  custom,  inmioral  conduct  that  whicli 
transgressed  custom.  To  do  what  everybody  did  was  right,  to  do 
otherwise  Avas  wrong.  Al^stract  moral  princi})lcs  were  })ractically 
unknown.  Trying,  cheating,  or  stealing  were  wrong  when  practised 
on  the  members  of  one's  own  tribe,  but  not  when  practised  on 
strangers.     Abimclcch  blamed  Ar)raliam,  not  for  lying,  but  for  doing 


Six 


Primitive  Hebrew  Forms  of  Worship  85 


toward  him  what  "  ought  not  [that  is,  is  not  wont]  to  be  done,"  and 
by  this  violation  of  custom  bringing  "  a  great  sin  "  on  his  kingdom 
(Gen.  20:9).  Even  in  David's  time  the  severest  condemnation  pro- 
nounced on  a  wicked  deed  was  tliat  "no  such  thing  ought  [is  wont] 
to  be  done  in  Israel  "  (2  Sam.  13:11;  comp.  Jud.  19:30).  The  fear 
of  consequences,  if  one  acted  contrary  to  custom,  was  the  chief 
restraint  on  conduct. 

Note  6.  The  Religious  Value  of  Israel's  Early  Faith.  The 
results  reached  by  the  above  examination  show  that  while  Israel's 
religion  in  the  patriarchal  age  was  rudimentary,  it  embodied  elements 
which  were  capable  of  being  expanded  into  the  pure  and  lofty  teach- 
ings of  Israel's  later  prophets.  We  see  that  the  early  Hebrews  had 
already  ceased  offering  worship  to  many  gods  and  had  centered  it 
upon  a  single  deity.  While  their  designation  of  God  as  El  or  Elohim 
still  retained  the  ideas  of  might  and  majesty  associated  with  the 
powers  of  nature  and  with  the  heavenly  bodies,  yet  their  God  was  no 
longer  a  mere  deification  of  these  powers,  as  among  the  surrounding 
nations.  Already  the  Hebrews  had  begun  to  discern  those  moral 
qualities  which  set  Him  apart  from  the  heathen  gods.  The  story  of 
Abraham's  sacrifice  points  back,  indeed,  to  a  time  when  even  among 
the  Hebrews  human  sacrifices  were  supposed  to  be  acceptable  to  Him. 
But  the  counternfanding  of  the  sacrifice  also  points  back  to  a  time 
when  such  offerings  were  abandoned  because  of  worthier  ideas  of 
God. 

No  religious  act  could  be  nobler  in  spirit  than  Abraham's  will- 
ingness to  give  God  his  very  best  possession,  even  the  son  in  w^hom 
all  his  hopes  were  centered,  and  it  teaches  an  impressive  lesson  for  all 
time.  Eating  and  drinking  before  God  and  sharing  with  Him  the 
sacred  meal  were  crude  forms  of  worship,  but  behind  this  sensuous 
expression  we  see  an  effort  to  establish  personal  communion  w\'\\\ 
God.  In  the  statements  that  God  directed  Abraham  and  Jacob  to 
make  their  homes  elsewhere  (Gen.  12:1;  31:3)  we  have  a  strong 
belief  in  the  reality  of  divine  guidance.  Laying  aside  one's  sandals 
when  on  holy  ground,  or  purifying  oneself  on  approaching  God, 
emphasized  the  importance  of  deep  reverence  for  Him.  Morality 
may  not  have  been  formulated  into  abstract  principles,  but  the  law 
of  custom  held  men  in  a  grip  fully  as  rigid.  No  doubt  Israel's  early 
religion  was  imperfect,  but  it  was  one  of  the  stages  tlirough  which 
God  was  leading  men  toward  the  recognition  of  those  sublime  truths 
which  received  their  most  perfect  expression  in  the  teachings  of  Jesus 
and  which  are  now  shaping  the  destinies  of  the  human  race. 


3^  Preparations  jor  Christianity 


Lesson 


Additional  Reading  References. 
{!)  Primitive  forms  of  Semitic  religion.  Addis:  Hebrew  Religion, 
pp.  15-52.  {2)  Traces  of  a  pre-Mosaic  religion  of  Israel.  Kautzsch: 
Extra  Volume  of  Hastings'  Dictionary  of  the  Bible  (5  vol.  ed.),  pp. 
613-624.  {3)  Religion  in  the  patriarchal  age.  Wade:  Old  Testa- 
ment History,  pp.  84-97.  (^)  On  the  divine  names,  see  Bible 
dictionaries,  article  "  God  ";  any  modern  treatise  on  the  theology 
of  the  Old  Testament. 

Review  and  Preliminary  Questions. 

1.  What  were  the  Baalim?  2.  What  were  the  Ashtaroth?  3. 
For  what  purpose  were  the  "  high  places  "  used?  4.  Mention  some 
features  of  Canaanite  worship.  5.  How  did  Israel's  religious  leaders 
regard  this  worship?     6.  What  is  the  title  of  this  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  What  impression  of  the  religion  of  the  early  Hebrews  is  given  by 
superficial  reading  of  the  Biblical  narratives?     (Note  2.) 


2.  What  means  do  these  narratives  themselves  furnish  for  correcting 
these  impressions  ? 


3.  What  were  some  of  the  early  Hebrew  names  for  God?     (Note 
3.) 


4.  What  ideas  were  entertained  respecting  God? 


5.  What  ideas  were  associated  with  offerings  and  sacrifices  ?     (Note 

6.  How  did  worshipers  try  to  enter  into  communion  with  God? 


7.  What  seems  to  have  been  a  primitive  meaning  of  circumcision! 


Six 


Primitive  Hebrew  Forms  of  Worship  3V 

8.  How  were  human  sacrifices  regarded? 

9.  What  traces  of  other  primitive  beliefs  and  practices  appear  in 
later  times? 


10.  What  determined  the  morality  or  immorality  of  an  action? 

(Note  5.) 


11.  Wherein  lay  the  religious  value  of  those  rudimentary  ideas  and 
practices  ?     (Note  6.) 


Questions  for  Consideration. 

1.  What  reasons  can  be  given  why  the  Hebrews  advanced  beyond 
other  peoples  in  religious  thought? 

2.  Is  the  human  mind  able  to  conceive  of  God  except  as  a  person? 

3.  In  what  respect  is  a  system  of  morality  defective  which  rests 
merely  on  the  law  of  custom. 

Note-book  Work. 

In  the  column  of  "  Approximate  Dates  "  put  1900-1300  n.  r. 
In  the  column  under  "  Historical  Events,"  put  "  Pre-Mosaic  Period 
of  Hebrew  History,"  and  note  that  in  view  of  the  uncertainty  of  the 
date  of  Abraham  and  that  of  the  exodus  no  exact  length  can  be  given. 
Under  "  Religious  Developments  "  state  some  of  the  leading  features 
of  the  early  Hebrew  religion  as  noted  in  the  lesson. 

Bible  Text.  "  God,  having  of  old  time  spoken  unto  the  fathers  in  the  proph- 
ets by  divers  portions  and  in  divers  manners,  hath  at  the  end  of  these  days 
spoken  unto  us  in  his  Son."     Heb.  1:1,  2. 


38 


Pj'eparations  Jor  Christianity 


Lesson 


Lesson  7.     INFLTJENCS  OF  THE  EXODUS  ON  ISRAEL'S 
FAITH.     Jehovah's  Power  Demonstrated.     Ex.  chs.  1-15. 

Scripture  Reading:  A  Song  in  Praise  of  Jehovah's  Power.     Ex.  15:1-18. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  early  faith  of 
Israel  was  modified  by  the  departure  from  Egypt,  the  passage  of  the  Red 
Sea,  and  the  experiences  of  the  wilderness. 

Note  2.  The  Egyptian  Sojourn  and  Oppression.  The  seventy 
Israelites  who  went  down  inio  Egypt  because  of  the  famine  in  Canaan 
hicreased  rapidly  in  numbers  (Gen.  chs.  42-47).  How  long  after  the 
death  of  Joseph  the  "i^ew  king"  (Ex.  1 : 8)  arose  who  began  to  oppress 
the  Israelites  we  do  not  know.  By  compel- 
ling them  to  build  the  cities  of  Pithom  and 
Rameses  for  the  storage  of  grain,  he  hoped  to 
check  the  rapid  increase  which  would  have 
made  them  a  dangerous  foe  had  they  chosen 
to  rebel.  All  the  cruel  measures  he  adopted 
for  this  purpose  failed  (Ex.  1:9-22).  While 
this  oppression  was  in  progress,  IMoses  was 
born,  and  by  a  series  of  providential  events 
saved  from  the  fate  of  other  Hebrew  male 
infants  and  trained  for  his  great  mission  as 
deliverer  of  his  enslaved  countrymen.  This  training  he  received  partly 
at  the  Egyptian  court  as  the  adopted  son  of  Pharaoh's  daughter,  and 
partly  in  Midian  where,  as  a  fugitive  from  Egypt,  he  became  a  mem- 
ber of  the  family  of  Reuel  (or  Jethro,  Ex.  3:1),  perhaps  a  priest 
of  Jehovah  (Ex.  ch.  2).  After  a  time  he  heard  of  the  death  of 
the  Pharaoh  of  the  oppression,  probably  Rameses  II  (about  1292- 
1225  B.  c).  In  a  vision  at  the  burning  bush,  Jehovah  commissioned 
him  to  return  to  Egypt  and  in  His  name  demand  from  the  reigning 
Pharaoh  a  permit  for  the  Hebrews  to  go  into  the  wilderness  to  hold 
a  feast  to  Jehovah.  Pharaoh's  reply  was  an  insolent  challenge  of 
Jehovah.  Who  was  he,  the  unknown  god  of  a  horde  of  slaves,  that 
he  should  assume  to  dictate  to  a  ruler  who  claimed  kinship  with  the 
mighty  gods  of  Egypt?  To  show  his  contempt  for  him,  Pharaoh 
ordered  the  burdens  of  the  Israelites  to  be  increased  (Ex.  chs.  3-5). 

Note  3.  Pharaoh's  Conflict  with  Jehovah.  Pharaoh's  contemp- 
tuous refusal  to  recognize  Jehovah's  authority  was  followed  by  displays 
of  His  power  that  brought  Egypt  to  the  brink  of  ruin.  The  plagues  of 
frogs,  lice,  flies,  boils,  hail,  locusts,  etc.,  culminating  in  the  pestilence 
which  slew  the  first-born,  were  primarily  natural  phenomena  which  in 


Mummy  of  Rameses  II. 


Seven 


Influence  of  the  Exodus  on  IsraeVs  Faith  39 


a  less  severe  form  were  not  uncommon  in  Egypt.  The  narrative  gives 
only  a  little  of  its  meaning  to  one  who  sees  in  it  merely  the  record  of  a 
trial  of  strength  between  Moses  and  a  despotic  king.  Its  religious 
significance  lies  in  its  portrayal  of  a  conflict  between  Jehovah  and  the 
gods  of  Egypt  (Note  4,  Lesson  2).  Each  judgment  humbled  the  pride 
of  Pharaoh  and  his  people,  and  was  a  blow  at  their  confidence  in  the 
deities  to  whom  they  looked  for  help  and  protection,  Osiris  and  his 
wife  Isis  were  the  most  generally  worshiped  of  all  the  gods.  The 
fructifying  waters  of  the  Nile,  on  which  Egypt  depended  for  its  very 
life,  w^ere  the  gift  of  Osiris,  and  those  wgre  smitten  with  defilement 
(Ex.  7:14-25),  and  bred  a  plague  of  frogs,  sacred  to  the  frog-headed 
goddess  Hekt  (8:1-15).  The  hallowed  dust  of  the  land  bred  vermin 
and  swarms  of  stinging  flies  (8:16-32).  The  cattle,  protected  by  Isis, 
whose  s^/mbol  was  the  cow,  and  by  Apis,  the  sacred  bull,  were  smitten 
by  pestilence,  and  the  persons  of  the  Egyptians  by  boils  (9:1-12). 
From  the  abode  of  the  gods  descended  terrible  hailstorms  and  swarms 
of  locusts  (9:13 — 10:20),  and  Ra,  the  sun-god,  was  extinguished  in 
the  darkened  sky  (10:21-27).  In  each  of  these  calamities  the  power 
of  Jehovah  stood  out  as  supreme  in  contrast  with  the  impotence  of  the 
Egyptian  gods.  The  preparatory  events  which  broke  the  pride  and 
obstinacy  of  Pharaoh  and  paved  the  way  for  the  exodus,  could  not  fail 
to  inspire  the  Israelites  with  confidence  in  Jehovah's  power.  This 
God,  before  whom  the  mighty  gods  of  Egypt  were  helpless,  was  surely 
One  whom  they  could  trust  for  deliverance  and  guidance. 

Note  4.  The  Passover  Feast  and  the  Flight  from  Egypt.  We  have 
already  had  occasion  to  notice  how  popular  were  social  and  religious 
feasts  among  the  Semitic  peoples  (comp.  Lessons  5  and  6).  It  was 
doubtless  one  of  these  feasts  which  the  Hebrews  wished  to  observe  in 
the  wilderness.  Whate\'er  its  origin  or  its  significance  before  the 
exodus,  its  occurrence  coincided  with  the  divine  conunand  to  lead 
Israel  out  of  Egypt  to  the  mount  of  God  in  Midian  (Ex.  3:1,  10-12). 
The  warnings  of  Moses  were  unheeded  by  Pharaoh,  and  the  Israelites 
were  kept  hard  at  their  tasks.  The  evening  of  the  feast  was  at  hand. 
The  organization  of  Israel  into  tribes,  families,  and  households  ma«le 
possiljle  the  rapid  passing  of  the  word  from  ]Moses  that  the  feast  that 
evening  must  be  eaten  by  every  one  eciuipped  and  ready  for  a  hasty  de- 
parture. 

Wlien  all  was  in  readiness,  the  feast  was  spread  and  quickly  eaten 
in  ten  thousand  anxious  households.  In  the  meantime,  the  final 
affliction  had  befallen  the  Egy|)tians,  "and  there  was  a  great  cry  in 
Egypt;  for  there  was  not  a  house  where  there  was  not  one  dead."    At 


40 


Preparations  for  Christianity 


Lesson 


midnight  Pharaoh  sent  in  haste  for  Moses  and  Aaron,  and  in  terror 
bade  them  and  Israel  go  and  serve  Jehovah.  The  Hebrews  at  once 
took  up  their  march,  and  by  the  mellow  light  of  a  full  moon  hopefully 
set  their  faces  toward  the  wilderness. 

It  is  not  surprising  that  the  feast  to  Jehovah,  celebrated  under  such 
impressive  circumstances,  should  have  been  made  a  memorial  of  the 
exodus.  As  such  it  became  a  symbol  of  Jehovah's  mercy  toward 
Israel,  and  ever  afterwards  remained  the  most  important  of  the  Hebrew 
feasts.  It  was  Israel's  first  national  religious  institution,  the  sym- 
bolic act  in  which  the  natign  on  the  threshold  of  a  great  destiny  recog- 
nized Jehovah's  special  care  and  protection. 

Note  5.  The  Passage  of  the  Red  Sea.  The  Israelites  having  as- 
sembled at  Rameses,  perhaps  the  modern  Tel-el-Kibir,  made  a  hurried 

march  toward   Pithom    about 


twenty  miles  eastward  in  the 
district  of  Succoth  by  way  of 
the  Wady  Tumilat,  which  af- 
forded abundance  of  pastur- 
age (Ex.  12 :37).  Near  Pithom 
they  paused  to  rest  their  flocks 
and  herds,  and  to  bake  the 
unleavened  dough  brought 
from  Rameses  (Ex.  12:34-39). 
Here  other  households  from 
that  region  may  have  joined 
them.  In  the  hope  of  escap- 
ing into  the  wilderness,  they 
now  turned  northward  toward 
Etham  at  "the  edge  of  the 
wilderness"  (Ex.  13:20).  At  this  point  they  turned  southward  to 
escape  the  line  of  fortifications  which  guarded  the  entrance  to 
Egypt.  There  is  some  reason  to  believe  that  at  the  time  of  the 
exodus  the  Gulf  of  Suez  extended  fifty  miles  farther  north  than  at 
present,  thus  connecting  by  shallow  straits  its  deeper  basins  which 
remain  to  this  day  as  Lake  Temsah  and  the  Bitter  Lakes.  The 
Israelites  ssem  to  have  hoped  that  one  of  these  straits  might  be  shallow 
enough  for  them  to  ford.  Their  perplexity  was  reported  to  Pharaoh, 
who,  having  recovered  in  some  measure  from  his  terror,  and  angered 
at  the  flight  of  his  slaves,  set  out  in  hot  pursuit.  When  the  Israelites 
halted  between  Migdol  and  Pi-hahiroth,  they  perceived  the  unford- 
able  sea  in  front,  the  desert  on  either  side,  and  the  approaching  Egyp- 


Brick  Store  Chambers  of  Pithom,  a  City  Built 
by  Hebrew  Bondsmen. 
From  a  Btereoqrraph  copyrighted  by  Underwood  &  Un- 
derwood, New  York. 


Seven 


Influence  of  the  Exodus  on  Israel's  Faith 


41 


tians  behind  (Ex.  14:1-14).  Providentially  a  strong  east  wind  arose 
and  blew  so  violently  all  night  as  to  drive  back  the  waters  of  the  sea, 
leaving  the  sand  jfirm  and  hard.  Quick  to  take  advantage  of  this 
phenomenon,  which  has  been  observed  in  recent  times  in  the  same 
region,  the  Israelites  crossed  to  the  other  side.     The  Egyptians  fol- 


Ancient  Wa,,"^      J                     ^ 

^ 

and  Fortresses^     ■                        y* 

SUCCOTH 

C.    \                     r* 

Zagazig  ^ 

\      A  ^      ,      ,     -n__^^,^rr.e(---^  PithomO 

\     ^Land    of             yTelelJ^ir^^f^:^^^..^.^ 

ETUIIPVM 

^'S-^eEa£ir5SMWg|::  Baal-'^ 

/      RamesesC?;       "-^^y^^Jum 
0\    GOSHEN   / 

0        E        s 

""  -^^_  \             pi 

Belhes 

'  .     ^^,: 

ROUTE  OF  THE  ISRAELITES 

From  Goshen  to  the  ^Yildeme8a 

ENGLISH    MILES 

^t^erir    *^|^%|^\ 

0                 5                lu               15 

BiBTs^rm  p'ub';  co.                              Modern  names  rr,  Ita  Has 

Map  of  the  Route  of  the  Israelites. 

lowed,  but  the  storm  had  spent  its  fury,  and  the  returning  waters  over- 
whelmed chariots,  drivers,  and  horses.  The  exodus  had  been  ac- 
complished. A  singular  gateway  had  been  opened  to  let  the  people 
pass  out  of  Eg}"|:)t,  and  now  they  stood  on  the  eastern  shore  of  the  sea. 
with  the  waters  behind  them  and  the  desert  in  front,  ready  to  begin  their 
journey  to  Sinai,  or  Horeb,  as  it  is  sometimes  called,  whither  Jehovah 
had  told  Moses  to  lead  the  people  for  purposes  of  worship. 

Note  6.  The  Exodus  a  Proof  of  Jehovah's  Power.  As  in  the  nar- 
rative of  the  plagues,  so  in  the  account  of  the  crossing  of  the  Red  Sea 
and  the  subsequent  journey  to  Sinai,  even  a  casual  reading  shows  that 
the  writer's  interest  lay  rather  in  the  religious  significance  of  the  story 
than  in  historical  details.  The  disappearance  of  old  landmarks  and 
the  changed  topography  of  the  Isthmus  of  Suez  have  made  it  difficult 
to  trace  the  exact  route  of  the  exodus.  Whether  Moses  led  the  people 
to  some  mountain  at  the  southern  point  of  the  Sinaitic  Peninsula,  or 
took  them  by  the  usual  caravan  route  eastward  toward  the  land  long 
inhabited  by  the  Midianites,  were  questions  of  little  interest  to  the 
writer. 

During  the  long  sojourn  of  the  Hebrews  in  Egypt  their  original 
ancestral  faith  seems  to  have  weakened  in  contact  with  the  strong 
beliefs  and  highly  developed  worship  of  Egypt.     In  their  affliction  the 


42  Preparations  jor  Christianity  Lesson 

God  of  Abraham,  Isaac  and  Jacob  seemed  to  have  forgotten  them,  or 
to  have  shown  weakness  in  comparison  with  the  gods  of  their  op- 
pressors. Moses'  mission,  accordingly,  w^as  not  merely  to  free  his 
countrymen  from  a  cruel  bondage,  but  to  revive  their  faith  in  Jehovah, 
the  God  of  their  fathers  (Ex.  3:6-15),  as  superior  to  all  other  gods  and 
as  worthy  of  their  utmost  loyalty  and  devotion.  That  the  name 
Jehovah  was  known  before  the  exodus  is  proved  by  the  fact  that  Joche- 
bed,  the  name  of  Moses'  mother  (Ex.  6:20)  is  in  part  made  up  of  it. 
Whatever  the  origin  (comp.  Ex.  6:3  with  Gen.  4:26),  true  form,  or 
primary  meaning  of  the  name,  it  is  certain  that  at  the  time  of  the  exodus 
it  took  on  a  higher  value  to  Israel  than  ever  before  (Ex.  3:14).  Moses' 
father-in-law  was  a  priest  of  Midian,  and  may  have  been  a  worshiper  of 
Jehovah.  If  so,  it  is  possible  that  during  Moses'  long  sojourn  with  him 
his  own  faith  in  Jehovah  was  so  revived  and  strengthened  as  to  prepare 
him  to  go  back  to  Egypt,  and  in  His  name  undertake  the  deliverance 
of  Jehovah's  people.  This  explains  why  Moses  makes  all  his  de- 
mands of  Pharaoh  in  the  name  of  Jehovah;  why,  when  the  people 
complain,  he  goes  to  Jehovah  for  counsel;  why  he  urges  the  people 
to  wait  and  see  the  deliverance  of  Jehovah;  and  why,  when  the  Red 
Sea  has  been  crossed,  and  Jehovah's  power  shown,  he  takes  up  the 
song  of  praise: 

"  I  will  sing  vinto  Jehovah,  for  he  is  greatly  exalted : 
The  horse  and  his  rider  hath  he  thrown  into  the  sea.'* 

The  period  during  w^hich  the  Israelites  journeyed  to  Sinai  was  a 
season  of  constant  teaching  by  Moses.  The  day  was  near  at  hand  when 
the  people  were  to  be  asked  to  review  their  spiritual  blessings  under 
Jehovah's  guidance  ("I  am  Jehovah  thy  God,  who  brought  thee  out 
of  the  land  of  Egypt  ")  and  to  enter  into  perpetual  covenant  with  Him. 
For  this  great  occasion  the  Egyptian  sojourn,  the  exodus,  and  the 
ministry  of  Moses  were  the  providential  preparations. 

Additional  Reading  References. 

Look  up  one  or  more  of  tlie  foHowiiig  toj^ics  in  a  good  Bible 
dictionary,  in  a  history  of  the  Jews,  in  an  Old  Testament  history,  an 
encyclopedia,  or  other  work  of  reference:  "Egypt,"  "Pharaoh," 
"Rameses  II,"  and  "Merneptah"  (Meneptah),  "Exodus,"  "Red  Sea," 
"Pithom,"  "Manna,"  "Moses,"  "  Jethro,"  "Midian." 

Review  and  Preliminary  Questions. 
1.  Wliat  was  the  subject  of  the  previous  study?     2.  Tell  what  you 
can  of  the  origin  of  the  [)riniitive  forms  of  Hebrew  worship.     3.  Men- 
tion several  of  the  earliest  religious  feasts.     4.  What  were  some  othei 


Seven 


Influence  of  the  Exodus  on  Israel's  Faith  43 


very  early  rites  ?  5.  What  religious,  or  semi-religious  holidays,  among 
us  are  related  to  the  seasons  ?  6.  Wliat  is  the  subject  of  the  present 
study  ?     its  object  ? 

Questions  on  the  Lesson. 
1.  What  led  to  the  oppression  of  the  Hebrews  in  Egypt?     (Ex. 
1:7>14,  22;  Note  2.) 


2.  What  were  the  leading  events  of  Moses'  career  until  his  call  to 
deliver  Israel  ?     (Ex.  ch.  2.) 


3.  What  was  the  immediate  occasion  of  the  exodus  ?     (Ex.  3: 1-10.) 


4.  How  did  Pharaoh  respond  to  the   demands   of  Moses  .?*     (Ex. 
5:1-9.) 


5.  What  was  the  real  significance  of  the  plagues  ?     (Note  3.) 


6.  What    effect    would    the    plagues    have    on    Israel's    faith    in 
Jehovah  ? 


7.  What  can  you  say  of  the  origin  of  the  passover  feast  ?     (Note  4.) 


8,  How  did  the  passover  feast  become  a  permanent  part  of  Israel's 
religious  life?     (Ex.  12:21-27.) 


9.  WTiat   other   religious   feast  was   connected   with   the   exodus? 
(Ex.  13:3-10.) 


10.  Tell  what  you  can  of  the  journey  to  the  Red  Sea.     (Note  5.) 


44  Preparations  for  Christianity 


Lesson 


11.  Describe  the  perplexity  of  the  Hebrews  and  their  deliverance. 

12.  What  is  the  writer's  primary  interest  in  the  narrative  of  the 
exodus  and  the  wilderness  journey  ?     (Note  6.) 


13.  What  was  the  religious  value  of  the  Egyptian  sojourn,  the  exodus, 
and  the  ministry  of  Moses  ? 


Questions  for  Consideration. 

1.  Which  is  the  more  important,  the  name  by  which  God  is  ad- 
dressed or  the  conception  we  have  of  Him  ?     Why  ? 

2.  Was  Jehovah  a  new  deity  for  the  Hebrews  to  worship,  or  a  new 
name  for  the  deity  whom  they  had  long  worshiped  ? 

3.  Has  man's  conception  of  God  developed  gradually  ?     Has  yours  ? 

4.  WTiat  evidence  of  divine  guidance  in  the  exodus  is  given  by  its 
influence  on  Israel 's  faith  ? 

Note-book  Work. 

1.  Write  a  sketch  of  Rameses  II. 

2.  In  writing  the  chart  for  this  lesson  note  particularly  the  following 
points: 

1580  ?  Expulsion  of  the  Shepherd  Kings  who  had  reigned  in  Egypt 
about  200  years,  and  under  whom  the  Israelites  may  have  entered 

Egypt. 

1375-1358.  Reign  of  Amenhotep  IV  under  whom  some  scholars 
place  Israel's  entrance  into  Egypt. 

1292-1225.     Oppression  of  Israel  by  Rameses  II. 
1210.^     The  exodus.     Exact  date  very  uncertain. 

3.  Either  one  of  the  first  two  items  above  may  represent  the  approx- 
imate date  of  Israel's  entrance  into  Egypt.  Each  receives  support 
from  the  evidence  thus  far  in  hand.  If  the  reign  of  Amenhote]:>  is  ac- 
cepted, it  would  seem  to  agree  with  Gen.  15:16;  Ex.  0:10-20.  If  the 
earlier  date  is  accepted,  it  would  seem  to  agree  with  Gen.  15:13;  Ex. 
12:40  (comp.  Gal.  3:17). 

Bible  Text. 

"  Jehovnli  is  my  strcnpfth  anrl  song, 
An<l  he  is  become  my  i^alvation : 
This  is  my  God,  and  I  will  praise  him; 
My  father's  God,  and  I  will  exalt  him." 

Ex.  15:2 


Eight 


Israel's  Faith  in  the  Mosaic  Age 


45 


Lesson  8.    ISRAEL'S  FAITH  IN  THE  MOSAIC  AGE.     Jehovah's 
Sovereignty  Accepted. 

Scripture  Reading:  The  Covenant  at  Sinai.     Ex.  20:1-17;  24:3. 

Note  1.  Object  of  the  Lesson.  To  point  out  the  causes  which  led 
to  a  rapid  growth  of  the  reHgion  of  the  Hebrews  during  the  wilderness 
wanderings,  and  the  significance  of  the  changes  then  introduced. 

Note  2.  The  Exodus,  the  Birth  of  a  Nation.  Though  the  Hebrews 
during  their  sojourn  in  Egypt  had  greatly  increased  in  numbers,  they 
remained  a  body  of  loosely  connected  families  and  tribes.  In  their 
shepherd  life  no  event  had  occurred  to  call  for  united  action  imtil  the 
exodus.  The  fugitives  who  then  escaped  from  bondage  into  the  free  air 
of  the  desert  speedily  became  conscious  of  their  own  significance 
as  a  distinct  people  with  a  new  destiny.  This  consciousness  de- 
veloped new  needs  political  and  religious.  Who  save  Moses  could 
assist  the  people  to  meet  these  needs  .^  The  influence  which  he  had 
acquired  by  the  successful  conflict  with  Pharaoh  and  the  triumphant 
departure  from  Egypt  had  prepared  the  people  to  accept  a  leadership 
to  wliich  he  gave  evidence  of  having  been  divinely  called,  and  for  which 
he  was  marvelously  equipped. 

Note  3.    The  Journey  to  Sinai-Horeb 

Israelites  in  going 
from  Egypt  to  Ca- 
naan made  a  long 
journey  in  an  almost 
opposite  direction  in- 
to a  barren  region 
occupied  by  strong 
Egyptian  garrisons 
rests  entirely  on  the 
tradition  that  Mount 
Sinai,  or  Horeb,  was 
situated  in  this  region. 
This  tradition,  how- 
ever, goes  back  only 
to  the  third  or  fourth 
century  of  the  Chris- 
tian era.  The  Old 
Testament,  on  the 
contrary,  very  clearly 
connects  Sinai-IIoreb 
with    some    peak    in 


The  general  belief  that  the 


*ri^   /^      ill  f        ' 


1'^ 


»;'  ;'    Kadesh-baAla 


I 
/ 


..< 


Wilderness  of 


'xM<'rahf  Parari         /^y&fyiif^^^^ 

WiiS^Tncrr.  of,. --^^V ,-  ^  "'  *-- 

aditional  Route  « 

of  the  Israelite* 

♦Protiable  Route 

/       of  the  Israelites 


fi5 


Map  of  Sinaitic  Peninsula. 

Rhowinj?  both  the  traditional  and  the  probable  routcfl  of  the  J 
elitca  tlirough  the  wildcruess.  ».«.w*i-*«d 


46  Preparati07is  for  Christianity 


Lesson 


Mount  Seir,  the  range  northwest  of  the  Gulf  of  Akabah  (Deut.  33  :!2; 
Jud.  5  :4,  5).  If  it  was  situated  there,  the  Israehtes  would  most  likely 
have  followed  the  direct  caravan  route  across  the  peninsula  to  the  land 
of  Midian.  At  Rephidim  at  the  suggestion  of  Jetliro  a  beginning  was 
made  toward  a  judicial  organization  of  the  people.  From  Rephidim 
Moses  led  them  to  the  foot  of  Sinai-Horeb,  where  they  encamped. 
These  events  may  be  placed  about  1200  b.  c. 

Note  4.  The  Covenant  at  Sinai.  In  the  ancient  world  a  cove- 
nant was  the  strongest  form  of  compact  known  to  individuals  or 
tribes.  It  implied  the  acceptance  of  mutual  obligations  and  was 
ratified  by  solemn  ceremonies,  often  a  sacrifice  and  feast  at  a  neigh- 
boring sanctuary.  The  early  Semites  believed  that  the  gods  also 
would  enter  into  covenant  with  their  followers.  In  the  earliest 
traditions  of  the  Hebrews  we  find  again  and  again  tliis  idea  of  God 
establishing  covenants  with  their  ancestors.  The  chief  of  these 
covenants  was  that  made  with  the  nation  at  Sinai.  This  "  moun- 
tain of  God  "  was  regarded  as  Jehovah's  sacred  abode,  and  no 
other  place  could  be  so  fitting  for  this  august  transaction.  The 
primary  purpose  of  the  covenant  was  to  bind  the  Israelites  to  Jehovah 
as  their  one  and  only  God,  but  incidentally  it  also  bound  the  tribes 
one  to  another,  and  thus  established  their  national  unity  on  a  religious 
basis.  That  a  covenant  of  this  kind  was  established  at  Sinai,  that 
upon  the  mountain  there  rested  a  thick  cloud  which  sent  forth 
lightnings  and  thunder,  that  the  terms  of  the  covenant  were  ten  in 
number,  and  that  they  were  inscribed  on  two  tables  of  stone  is  the 
unanimous  testimony  of  all  the  Biblical  records. 

Note  5.  The  Terms  of  the  Covenant.  The  ten  "  words,"  or 
commandments,  which  constitute  the  terms  of  the  covenant  are 
known  as  the  Decalogue.  Its  more  familiar  form  is  that  given 
in  Ex.  20:3-17.  As  there  stated  they  are  probably  somewhat  ex- 
panded, since  the  original  form  would  more  likely  be  short  and 
easily  remembered,  as  in  the  following  arrangement. 

First  Table  V.     Honor  father  and  mother. 

I.     Thou  shalt  have  no  other 

gods  before  me.  Second  Table. 

II.     Thou  shalt  not  make  unto        VI.     Tliou  shalt  not  kill. 

thee  a  carved  image.  VII.     Thou    shalt    not    commit 

III.     Thou  shalt  not  speak  lightly  adultery. 

the  name  of  Jehovah.  VIII.     Thou  shalt  not  steal. 

IV.     Remember  the  sabbath  day        TX.     Thou  shalt  not  lie. 

to  keen  it  holv.  X.     Thou  shalt  not  covet. 


^-'^'^'  IsracVs  Faith  in  ihe  Mosaic  Age  47 

The  narrative  in  Ex.  31:10-28  also  represents  Jehovah  as  making 
a  covenant  with  Israel,  but  tlie  decalogue  here  given  differs  greatly 
from  that  in  ch.  20.  Like  the  latter  it  seems  origina-Hy  to  have 
consisted  of  ten  brief  laws  which  in  later  times  were  expanded  by 
editorial  additions.     These  laws  were  as  follows: 

First  Table.  feast  of  ingathering  at 

I.     Thou    shalt    worship     no  the  year's  end. 

other  god.  ^,jj      rj.^^^  ^^^^^  ^^^  ^^^^  ^j^^ 

II.     Thou  Shalt  make  thee  no  ^l^^,  ""^   "'^  sacrifices 


molten  gods. 


with  leaven. 


___      ,^,       „  PI  1      VIII.     The  sacrifice  of  the  feast 

III.  The    feast    of    unleavened  ^^   ^^^   pa.ssover   shalt 

bread  shalt  thou  keep.  ^1^^^^    ^^^    1^^^^^    ^^^^ 

.        .  until  the  morning. 

IV.  Every  first-born  is  mane. 

IX.     The    best    of    the    first- 

V.     Six  days  shalt  thou  work,  fruits    of    thy    ground 

but  on  the  seventh  day  shalt  thou  bring  unto 

thou  shalt  rest.  the  house  of  Jehovah 

thy  god. 
Second  Table. 

VI.     Thou    shalt    observe    the  X.     Thou  shalt  not  boil  a  kid 

feast  of  weeks  and  the  in  its  mother's  milk. 

A  third  decalogue,  in  general  resembling  the  above,  seems  to  be 
preserved  in  Ex.  20:23,  24;  22:29-31;  23:12,  15,  16,  18,  19. 

Note  6.  The  Two  Decalogues.  The  most  obvious  difference 
in  the  above  decalogues  appears  in  the  character  of  each.  The 
former  is  wholly  religious  and  moral,  while  the  latter  is  mainly 
ceremonial.  They  agree  in  binding  Israel  to  the  exclusive  worship 
of  Jehovah,  and  to  an  observance  of  the  Sabbath.  In  view  of  the 
fact  that  ancient  religion  consisted  in  the  observance  of  rituals  rather 
than  conformity  to  abstract  principles,  many  scholars  regard  the 
decalogue  in  Ex.  ch.  31  as  the  older,  and  that  in  Ex.  ch.  20  as  a  late 
priestly  compilation  of  fundamental  religious  and  social  principles. 
The  two,  however,  are  by  no  means  opjiosed  to  each  other;  nor  is 
it  incredible  that  Moses,  having  given  the  people  one  set  of  com- 
mandments dealing  mainly  with  forms  of  worship  to  be  observed 
by  the  peo})le  at  large,  should  suj)j)l<Mnent  these  with  another  set 
dealing  with  personal  obligations  toward  God  and  one's  fellow  men. 


48  Preparations  for  Christianity 


Lesson 


Note  7.  The  Religious  Demands  of  the  Decalogues.  The 
Hebrews  believed  in  more  gods  than  one.  The  first  command- 
ment simply  insisted  that  Israel  should  regard  Jehovah  as  first  and 
foremost  among  the  gods  of  the  nations.  This  belief  apparently  con- 
tinued as  the  faith  of  Israel  till  the  time  of  the  major  prophets.  The 
second  prohibition  seems  to  have  referred  chiefly  to  images,  such 
as  in  Egypt  were  employed  as  symbols  of  deity,  rather  than  to  the 
figures,  household  gods,  charms  and  amulets  which  were  in  common 
use  among  the  Israelites  till  long  after  Moses'  day,  and  which  were 
condemned  only  by  the  more  spiritual  prophets.  But  if  the  second 
commandment  is  regarded  as  strictly  prohibiting  all  idolatry  then 
Israel's  violation  of  it  was  practically  continuous  throughout  her 
history  till  the  time  of  Jesus. 

In  ancient  times  a  person's  name  and  the  person  himself  were  sup- 
posed to  be  mysteriously  and  vitally  connected.  The  Egyptians,  for 
example,  believed  that  so  long  as  a  man's  name  survived  on  monu- 
ments or  in  human  speech,  so  long  the  dead  man  continued  to  live  in 
the  other  world.  To  misuse  the  name,  therefore,  was  equivalent  '.o 
abusing  him  who  bore  it.  Irreverence  in  respect  to  Jehovah's  name 
was  irreverence  toward  Jehovah  himself. 

The  law  which  set  aside  the  Sabbath  day  as  sacred  seems  to  have 
had  its  origin  in  the  worship  of  the  moon-god  (Note  4,  Lesson  2;  Note  3, 
Lesson  3).  Each  new  phase  of  the  moon  was  regarded  as  marking  a 
holy  day,  that  is,  a  day  set  apart  for  the  service  of  the  gods,  and  this 
implied  rest  from  labor.  Where  the  Hebrews  originally  got  their 
idea  of  Sabbath  observance  is  not  clear,  but  its  strong  hold  upon 
them  in  the  time  of  Moses  is  shown  by  its  inclusion  in  the  covenant 
law.  This  laid  the  foundation  for  those  high  social  and  humani- 
tarian teachings  respecting  it  which  were  developed  by  the  later 
prophets  and  in  the  New  Testament. 

Among  the  Hebrews  respect  for  parents  was  regarded  not  only 
as  a  domestic  duty  but  as  a  rehgious  obligation.  Honor  to  parents 
was  akin  to  honor  to  God. 

Other  religious  requirements  relate  to  feasts,  offerings,  and  various 
points  of  ritual. 

Note  8.  Moses  as  a  Religious  Teacher.  Moses  was  the  mediator 
of  the  covenant  established  at  Sinai  between  Jehovah  and  Israel.  The 
high  religious  value  of  the  covenant  code  then  proclaimed  and  adopted 
is  seen  when  its  provisions  are  compared  with  the  thought  and  customs 
then  current.  In  an  age  when  all  surrounding  nations  believed  in  a 
multitude  of  gods,  often  cruelly  lustful  and  vindictive,  Moses  estab- 


^*^^  Israel's  Faith  in  the  Mosaic  Age  49 

lished  in  Israel  the  worship  of  Jehovah  as  the  one  national  God,  whose 
supreme  characteristic  was  moral  righteousness.  In  an  age  when  the 
worship  of  idols  was  universal  he  forbade  the  representation  of  Jehovah 
by  means  of  graven  images.  He  made  the  Sabbath  sacred  to  Jehovah 
and  a  day  of  rest  to  men.  In  an  age  that  regarded  ceremonies  as  the 
substance  of  religion,  and  that  failed  to  co-ordinate  moral  conduct  with 
religion,  he  introduced  a  code  that  disregarded  ceremonies,  and  that 
proliibited  selfishness  in  thought  as  well  as  act.  These  were  the  crea- 
tive ideas  that  he  stamped  on  the  entire  future  development  of  the 
social,  moral,  and  religious  life  of  his  people. 

Additional  Reading  References. 

(1)  Biography  of  Moses.  Rawlinson,  in  Men  of  the  Bible  series.  {2) 
The  records  of  the  Mosaic  legislation.  Wade:  Old  Testament  History , 
ch.  5.  (3)  The  religious  work  of  Moses.  Kent:  Heroes  and  Cnses 
of  Early  Hebrew  History,  pp.  187-203.  (4)  Sinai,  the  law,  and  the 
desert  wanderings.  Sayce:  The  Early  History  of  the  Hebrews, 
pp:  188-245. 

Review  and  Preliminary  Questions. 
1.  What  led  to  the  oppression  of  the  Hebrews  in  Egypt  .^  2.  How 
was  Moses  trained  to  become  their  deliverer  from  Egypt.''  3.  How 
was  the  power  of  Jehovah  shown  in  the  deliverance  of  the  Hebrews  from 
their  bondage?  4.  What  two  feasts,  commemorative  of  the  exodus, 
were  thenceforth  incorporated  into  the  religious  life  of  the  nation?  5. 
What  impression  were  the  incidents  of  the  exodus  likely  to  make  on 
the  Israelites  in  respect  to  Jehovah?  6.  What  is  the  title  of  the  present 
lesson?     its  object? 

Questions  on  the  Lesson. 

1.  How  were  the  Israelites  in  the  desert  affected  by  their  new  sense 
of  freedom?     (Note  2.) 

2.  What  route  did  they  probably  take  to  reach  Sinai?     (Note  3.) 


3.  What  important  advice  did  Jetlu-o  give  to  Moses?     (Ex.  18;19- 
23.) 


4.  What  momentous  transaction  took  place  at  Sinai?     (Note  4.) 


50  Preparations  for  Christianity 


Lesson 


5.  On  what  terms  might  the  Israelites  become  Jehovah's  people? 
(Ex.  20:2-17;  see  shortened  form  in  Note  5.) 


6.  What    other   covenant   with    Israel   was    made   by    Jehovah? 
(Ex.  34:10-28;  Note  5.) 


7.  How  do  these  decalogues  differ  in  character?     (Note  6.) 

8.  Why  is  the  second  regarded  as  the  older? 

9.  State  the  chief  religious  demands  contained  in  them.      (Note  7.) 

10.  What   great   contributions   did    Moses    make   to   the   religious 
thought  of  the  world?     (Note  8.) 


Questions  for  Consideration. 

1.  Does  the  question  as  to  the  location  of  Sinai  have  any  bearing 
upon  the  religious  value  of  the  Decalogue?     Why? 

2.  What  gives  the  Bible  its  religious  value? 

3.  Are  men  to-day  inspired  by  God? 

4.  In  what  sense  may  my  life  be  an  inspired  life? 

5.  Which  commandment  reveals  a  great  insight  into  human  nature, 
and  why  (Ex.  20:17)? 

Note-book  Work. 

1.  Write  out  the  Ten  Commandm,ents  (Ex.  20:3-17)  in  your  own 
words,  avoiding  as  far  as  possible  the  Biblical  phraseology. 

2.  The  chart  entries  should  not  overlook  (a)  the  date,  1200;  (b) 
the  reorganization  of  Israel's  judicial  system;  and  (c)  the  names  of 
Jethro,  Aaron,  and  Joshua.  Under  "  religious  developments  "  state 
briefly  the  elements  in  the  covenant  which  were  a  step  forward  in 
Israel's  spiritual  growth. 

Bible  Text.  "  Hear,  O  Israel:  Jehovah  our  God  is  one  Jehovah:  and  thou 
shalt  love  Jehovah  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  might."    Deut.  0:4,  5. 


^^^  Israels  Faith  during  the  Settlement  51 

Lesson    9.     ISRAEL'S    FAITH    DURING    THE    SETTLEMENT. 

Blending  of  the  Faiths  of  the  Desert  with  those  of  Palestine. 

Scripture  Reading:  Israel's  Choice  of  Jehovah  Renewed.     Josh.  24: 1-24. 

Note  1.  Object  of  the  Lesson.  To  show  how  Israel's  faith  as 
developed  during  tlie  wilderness  wanderings  was  modified  by  the  settle- 
ment in  Canaan. 

Note  2.  Israel's  Faith  in  Process  of  Growth.  Every  religion, 
like  a  living  organism,  is  subject  to  the  law  of  growth,  expanding 
naturally  from  the  simplest  and  crudest  ideas  to  the  most  lofty  and  com- 
plex. The  notion  that  in  Eden  God  communicated  to  xVdam  an 
entire  system  of  Calvinistic  theology  is  derived  from  Milton,  not  from 
the  Bible.  The  Biblical  narrative  frankly  shows  that  God's  revelation 
of  Himself  has  been  progressive — that  it  has  advanced  step  by  step  only 
as  men  were  prepared  to  receive  the  higher  truth.  The  ancestors  of 
Israel,  we  are  told,  "  dwelt  of  old  time  beyond  the  River,  .  .  .  and 
they  served  other  gods  "  (Josh.  24:2).  Aaron's  attempt  to  represent 
Jehovah  under  the  form  of  a  golden  calf  (Ex.  32:4,  5)  was  doubtless  a 
sur\dval  of  some  such  primitive  Semitic  worship.  According  to  Ex. 
6:3  Abraham,  Isaac  and  Jacob  worshiped  God  as  El  Shaddai  (God 
Almighty),  but  not  as  Jehovah,  the  covenant  God  of  Israel.  In  fact, 
the  vitally  important  historical  element  in  the  Old  Testament  is  the 
record  of  the  growth,  under  divine  guidance,  of  a  crude  tribal  religion 
into  those  j^ure  and  lofty  teachings  of  the  prophets  which  paved  the 
way  for  Christianity. 

The  modifications  'of  Israel's  faith  during  the  settlement  in  Palestine 
were  largely  due  to  close  contact  with  the  Canaanites  whom  they  either 
dispossessed  or  absorbed,  and  whose  religious  beliefs  and  practices 
they  appropriated  even  when  they  clashed  Avith  loyalty  to  Jehovah. 

Note  3.  The  Transfer  of  Jehovah's  Abode  from  Sinai  to  Canaan. 
Sinai-Horeb  was  "  the  mountain  of  God  "  (Ex.  3:1)  where  jNIoses  re- 
ceived his  commission  to  lead  the  Israelites  out  of  Egypt  that  they 
might  "  serve  God  upon  this  mountain  "  (Ex.  3:12).  Here  they  entered 
into  covenant  to  worship  Ilim  only.  Sinai-IIoreb,  therefore,  was  uj) 
to  that  time  Jehovah's  recognized  abode.  But  according  to  the  belief 
then  current  a  people  and  their  God  could  not  be  separated.  Israel 
was  Jehovah's  people,  Canaan  was  His  gift  to  them,  and  of  necessity 
He  also  must  make  it  His  dwelling-place  (Ex,  15 :17).  He  had  promised 
to  go  before  them  and  drive  out  the  inhabitants  of  the  land  (Ex.  3:8). 
The  violation  of  the  covenant  in  the  worshiping  of  the  golden  calf  is  rep- 
resented as  having  so  angered  Hiui  that  He  threatened  to  remain  at 


52  Preparations  for  Christianity 


Lesson 


Sinai,  a  threat  which  Moses'  intercession  caused  to  be  set  aside.  Jeho- 
vah accordingly  transferred  His  abode  from  His  ancient  dwelling- 
place  and  made  Canaan  His  home.  Henceforth  Jehovah  Himself, 
His  people  and  His  land  became  united  in  a  close  religious  bond. 

Note  4.  The  Conflict  between  Jehovah  Worship  and  Baalism. 
When  the  Israelites  entered  Canaan  they  found  the  land  already 
occupied  by  a  large  population.  These  Canaanites  were  skilled 
agriculturists  and  devoted  worshipers  of  Baal  (see  Lesson  5).  Agri- 
culture and  Baalism  were  intimately  connected,  since  the  Baalim  were 
regarded  as  the  deities  who,  each  in  his  own  district,  watered  and 
fertilized  the  soil,  and  to  whom  therefore  all  the  produce  of  the  fields 
and  the  vineyards  were  due.  The  Israelites,  on  the  contrary,  were 
shepherds  reared  in  the  desert  where  they  had  been  accustomed  to 
wander  far  and  wide  in  search  of  pasture.  Their  adoption  of  settled 
life  in  Canaan  compelled  them  to  abandon  their  former  nomadic  life 
and  take  to  the  cultivation  of  the  soil.  This  industry  they  were  obliged 
to  learn  from  the  Canaanites,  and  thus  were  easily  enticed  to  take  part 
in  the  vile  debaucheries  of  the  sacred  festivals  at  the  high  places 
(Notes  5,  6,  Lesson  5).  Moreover,  the  meaning  of  the  word  haal, 
"  owner  "  or  "  lord  "  of  the  land,  made  its  application  to  Jehovah 
natural,  and  His  identification  with  Baal  easy.  The  evil  ififluences 
of  the  native  religion,  accordingly,  werie  felt  from  the  first  (Josh.  cli. 
24),  and  at  times  reduced  the  religious  life  of  the  new  comers  to  a 
very  low  ebb.  But  Israel's  religious  leaders  were  outspoken  in  their 
condemnation  of  Baalism.  While  their  words  often  passed  unheeded 
by  the  people,  they  succeeded  in  maintaining  the  supremacy  of  Jeho- 
vah, so  tliat  whenever  the  nation  was  plainly  confronted  with  the  alter- 
native of  serving  Jehovah  or  some  other  god,  it  unhesitatingly  chose 
Jehovali. 

Note  5.  Transfer  of  the  High  Places  to  Jehovah.  As  fast  as  the 
Israelites  subjugated  the  Canaanites  and  appropriated  their  land,  so 
fast  Jehovah  was  regarded  as  having  overcome  Baal  and  dispossessed 
him  of  his  sanctuaries.  The  high  places,  accordingly,  which  were 
found  in  every  town  and  almost  in  every  village,  were  taken  over  by  the 
conquerors  for  the  service  of  their  own  God.  IJttle  change  was  made 
in  them.  That  the  sacred  stone  pilhirs,  representing  the  Baalim, 
were  retained  as  symbols  of  Jehovah  is  shown  by  the  rej)eated  con- 
demnation of  tiiem  in  later  times.  The  sacred  poles  or  trees,  rcpre- 
sentnig  the  Aslitaroth,  were  also  kept  and  worshiped  ( Jud.  3:7).  Natur- 
ally many  of  the  former  religious  practices  would  still  cling  to  the  high 


Nine 


Israel's  Faith  during  the  Settlement 


53 


places  and  exert  a  fatal  fascination  over  the  Israelites.  It  was  against 
the  adoption  of  these  revolting  practices  of  the  Canaanites  that  the 
later  lawgivers  and  prophets  protested,  and  not  again.st  the  high  places 
themselves,  which  continued  for  many  centuries  to  be  the  recognized 
shrines  for  the  worship  of  Jehovah. 

The  worship  at  the  high  places,  especially  at  the  more  noted,  as 
Shechem,  Shiloh,  Gilgal,  Gibeon,  Ramah  and  Beersheba,  called  for  a 
more  completely  organized  priesthood  than  had  been  needed  during 
the  desert  wanderings.  Prophets  also,  or  seers,  a  class  of  religious 
enthusiasts,  arose  from  the  ranks  of  the  people,  and  endeavored  more 
or  less  conscientiously  to  lead  Israel  aright. 

Note  6.  The  Use  of  Images.  In  addition  to  the  sacred  pillars  and 
trees  which  constituted  a  part  of  the  regular  furniture  of  every  high 
place,  and  which  were  taken  over  by  the  Israehtes  (Josh.  24:23),  it 
seems  that  here  and  there  at  least  direct  representations  of  Jehovah  were 
made  for  local  shrines.  Such  was  the  image  of  Jehovah  made  for 
Micah,  and  afterwards  set  up  in  the  sanctuary  of  Dan  (Jud.  17:1-4; 
18:27-31).  That  the  ephod  also  was  at  first  an  image  of  Jehovah, 
appears  from  the  story  of  Gideon's  making  one  from  seventeen  hundred 
shekels  of  gold  (Jud.  8:22-28).  This  interpretation 
explains  such  references  as  we  find  in  1  Sam.  21:9;  23:6; 
30:7,8. 

Besides  these  images  others  called  teraphim  were 
widely  used  among  the  Hebrews  as  portable  household 
gods  (Jud.  17:5;  18:14).  They  were  usually  small 
figures  varying  apparently  from  a  few  inches  to  several 
feet  in  length,  as  is  shown  in  the  story  of  Laban's 
teraphim  which  Rachel  hid  under  a  saddle  (Gen.  31  :ii), 
30-35),  and  the  teraphim  which  Michal  used  to  conceal 
David's  flight  (1  Sam.  19:11-16).  This  is  spoken  of 
in  such  manner  as  to  suggest  that  every  household 
had  its  teraphim.  The  fact  that  almost  every  oc- 
currence of  the  word  "  teraphim  "  puts  it  in  close 
connection  with  magic  and  sooth-saying  suggests  that  Teraphim. 
these  images  were  used  for  the  purpose  of  obtaining  fii,'ur*ii'i'eot A™yriau 
oracular  responses.  This  again  shows  that  the  He- 
brews of  that  early  time,  like  all  the  nations  around  them,  practised 
magical  arts. 

Note  7.  Summary  of  the  Situation.  (/)  Tlie  increasing  power 
of  religion  r/.v  a  bond  of  tribal  union.  The  con(]uest  of  Canaan  ex- 
tended over  a  long  period.     After  the  initial  victories  the  several 


54  Pre'parations  for  Christianity 


Lesson 


tribes  settled  down  to  the  pursuit  of  their  own  interests,  and  in  this 
divided  condition  became  an  easy  prey  to  the  Canaanites  who  would 
naturally  attempt  to  regain  the  territories  wrested  from  them.  That 
the  pressure  of  a  great  danger  could  rally  them  to  united  action  is  seen, 
however,  in  their  response  to  the  summons  of  Deborah  and  Barak. 
The  splendid  victory  won  under  their  leadership  showed  the  necessity 
of  subordinating  tribal  feelings  to  common  interests,  and  thus  paved 
the  way  for  the  monarchy.  But  even  more  than  this,  it  revived  the 
faith  in  Jehovah,  who  had  now,  as  in  the  exodus,  shown  His  power  as  a 
Deliverer.     This  faith  became  a  great  unifying  religious  force. 

{2)  The  corrupting  influence  of  the  native  religions.  The  conflict 
with  the  native  faiths  of  Canaan  began  when  the  Israelites  crossed  the 
Jordan.  These  unspeakably  corrupt  but  alluring  cults  began  almost 
at  once  to  exercise  a  disastrous  influence  over  the  purer  faith  of  the 
Israelites,  who  in  taking  over  the  Canaanite  sanctuaries  took  over 
also  much  of  the  debasing  worship  connected  with  them.  What 
saved  Israel's  faith  from  extinction  were  those  repeated  deliverances 
from  their  enemies  which  recalled  the  people  from  their  waning 
allegiance  to  Jehovah. 

(3)  Varying  moral  ideals.  The  absence  of  fixed  moral  codes  left 
every  man  to  do  "  that  which  was  right  in  his  own  eyes  "  (Jud.  17:6) 
except  as  he  was  restrained  by  the  law  of  custom  and  the  fear  of  con- 
sequences (Note  5,  Lesson  6).  Close  contact  with  the  native  races 
brought  about  a  general  corruption  of  Israel's  conduct  as  well  as  faith. 
Even  a  devout  Jehovah  worshiper,  like  Samson,  showed  the  pernicious 
influence  of  Canaanite  customs.  And  yet  despite  his  low  morality, 
and  his  flagrant  disregard  of  truth  and  justice,  his  daring  exploits 
made  him  a  popular  hero.  On  the  other  hand,  the  persistence  of 
those  high  and  noble  ideals  which  even  then  constituted  Israel's  dis- 
tinguishing glory  is  seen  in  such  leaders  as  Deborah  and  Barak. 

Additional  Reading  References. 
In  Bible  dictionaries,  encyclopedias,   or  histories  of  Israel  look  up 
the  following  topics:  "  Ephod,"  "  Images,"  "  Sanctuaries,"  "  Feasts," 
"  Judges,"  "  Prophets,"  "  Priests,"  and  "  Teraphim." 

Review  and  Preliminary  Questions. 
1.  For  which  of  its  features  was  the  Hebrew  faith  indebted  to  Moses  ? 
2.  What  was  the  basis  of  the  covenant  at  Sinai  .^     3.  What  relations 
did  the  first  table  of  the  covenant  establish  between  Jehovah  and  Israel? 

4.  How  does  Moses  rank  among  the  religious  teachers  of  the  world? 

5.  What  is  the  subject  of  to-day's  lesson?     its  object? 


Nine 


Israel's  Faith  during  the  Settlement  55 


Questions  on  the  Lesson. 

1.  In  what  respect  is  religion  in  general  related  to  the  evolutionary 
process  ?     (Note  2.) 

'■2.  What  shows  that  the  religion  of  the  Bible  was  from  the  first  a 
progressive  revelation?     (Josh.  '24:2,  14;  Ex.  6:3.) 


,3.  How  was  the  idea  of  Jehovah's  dwelling-place  affected  by  Israel's 
settlement  in  Canaan  ?     (Note  3.) 


4.  In  what  condition  did  the  apostasy  at  Sinai  threaten  to  leave 
Israel,  and  how  was  Jehovah's  wrath  averted.'^     (Ex.  33:1-3,  12-14.) 


5.  What  religions  conflict  ensued  in  consequence  of  Israel's  gradual 
appropriation  of  the  land  in  Canaan.'^     (Note  4.) 


().  By  whom  was  Jehovah  worship  successfully  defended.'* 


7.  How  did  the  Israelites  provide  themselves  with  places  of  worship 
in  Canaan.^     (Note  5.) 


8.  To  what  corrupting  influences  did   the  Israelites  expose  them- 
selves ? 


9.  Wliat  use  seems  to  have  been  made  of  images  of  Jehovah.^     (Note 
0.) 


10.  What  were  the  teraphini,  and  for  what  were  they  used.'* 


56  Preparations  for  Christianity 


Lesson 


11.  What,  in  general,  were  the  rehgious  and  moral  characteristics 
of  these  times  ?     (Note  7.) 

Questions  for  Consideration. 

1.  Have  your  own  religious  beliefs  remained  stationary,  or  have  they 
experienced  a  gradual  enlargement? 

2.  In  what  respects,  and  by  what  means  have  they  been  modified? 

3.  How  should  we  regard  the  imperfect  religious  beliefs  of  the 
Hebrews  ? 

4.  In  what  respects  are  some  Christians  enslaved  by  superstition? 

5.  What  sort  of  idolatry  creeps  into  many  a  modern  life? 

Note-book  Work. 

1.  Fill  in  the  several  columns  of  the  chart.  The  dates  are  1400  or 
1200  B.  c.  to  1050  B.  c,  thus  including  the  period  of  the  judges  and 
the  Canaanite  wars. 

2.  Sketch  briefly  what  you  can  learn  concerning  the  "  high  places  " 
from  the  folio v/ing  references:  Gen.  l^iS;  22:2, 14;  1  Sam.  9:12;  1  Ki. 
3:2,  4;  11:7,  8;  12:  31-33;  14:22,  23;  Num.  22:41;  2  Ki.  23:4,  8,  9. 

Bible  Text.  "  Now  therefore  put  away,  said  he  [Joshua],  the  foreign  gods 
which  are  among  you,  and  incline  your  heart  luito  Jehovah,  the  God  of  Israel. 
And  the  people  said  unto  Joshua,  Jehovah  our  God  will  we  serve,  and  unto  his 
voice  will  we  hearken."     Josh.  24:  23,  24. 


Lesson    10.      EARLY   RECORDS    OF    THE   HEBREWS.      Their 

Dependence  on  Tradition. 

Scripture  Reading:  Joshua  and  the  Law  of  Moses.     Josh.  8:30-35. 

i^'ote  1.  Object  of  the  Lesson.  To  show  how  the  earliest  Biblical 
narratives  were  gathered,  and  what  their  value  is  for  the  present  age. 

Note  2.  The  Nature  and  Variable  Worth  of  Tradition.  In  early 
times,  when  the  knowledge  of  writing  was  a  comparatively  rare  ac- 
quisition, accounts  of  historical  events  were  handed  down  by  word 
of  mouth  from  generation  to  generation.  Such  narratives  are  called 
traditions.  But  a  tradition  must  not  be  confused  with  fiction.  Fic- 
tion makes  no  claim  to  be  historically  true.  Tradition,  on  the  con- 
trary, may  be  wholly  true,  or  partly  true  and  partly  false,  or  wholly 
false.  A  record,  as  distinguished  from  a  tradition,  is  a  written  docu- 
ment.    But  when  a  written  document  merely  records  a  tradition,  it 


Ten 


Early  Records  of  the  Hebrews  57 


obviously  has  no  greater  historical  value  than  the  tradition  which  it 
records.  In  the  nature  of  the  case  practically  all  of  Genesis  was 
tradition  when  it  was  written  down,  but  this  fact  afBrnis  nothing  as 
to  its  real  trust wortliiness.  Tradition,  whether  oral  or  written,  must 
always  be  rigidly  scrutinized  in  order  to  determine  its  historical  value. 
If  we  find  a  tradition  of  creation  mingling  certain  important  religious 
truths  with  very  primitive  and  unscientific  ideas,  we  should  accept  the 
religious  teachings  for  the  sake  of  which  the  tradition  was  preserved, 
and  not  reject  the  whole  story  because  it  is  not  history.  If  tradition 
gives  us  an  account  of  a  certain  king,  the  tradition  should  be  accepted 
as  historical  if  it  is  found  to  be  consistent  \\'ith  all  known  facts.  In 
this  frame  of  mind  we  can  sympathetically  approach  the  study  of 
early  Hebrew  literature. 

Note  3.  The  Early  Materials  for  History.  So  long  as  the 
Hebrews  remained  a  nomadic  people  they  were  in  no  posi  ion  to 
develop  a  written  literature.  Accounts  of  memorable  events,  stories 
of  remote  ancestors,  legends  descriptive  of  the  origin  of  things,  songs 
of  love  and  war,  were  told  or  chanted  around  the  camp-fires  or  in  the 
seclusion  of  the  harems.  Great  numbers  of  such  stories  and  songs 
were  no  doubt,  then  as  now,  committed  to  memory  by  professional 
story-tellers  and  handed  down  iit  an  almost  stereotyped  form  from 
age  to  age.  Furthermore,  the  priests  at  holy  places  associated  with 
distinguished  names  would  naturally  collect  and  preserve  the  narra- 
tives connected  with  them,  as  of  Abraham  at  Hebron  and  Beersheba, 
Deborah  at  Bethel,  Eli  at  Sliiloh  and  Nob,  and  Samuel  at  Ramah  and 
Gilgal.  That  there  were  some  written  records  even  in  this  period  of 
prevailing  tradition  seems  well  established.  That  the  ten  words  of 
the  covenant  were  inscribed  on  tables  of  stone  (Ex.  31:18)  is  con-, 
firmed  by  the  numerous  later  references  to  the  ark  which  contained 
them.  Joshua  is  said  to  have  written  "  the  law  of  Moses  "  on  stones 
(Josh.  8:32),  even  as  Hammurabi  centuries  earlier  did  his  code 
(Note  2,  Lesson  4).  Though  the  record  itself  is  of  late  date,  there 
is  no  valid  reason  why  it  should  not  be  regarded  as  resting  on  a  trust- 
worthy tradition. 

All  this  varied  material,  however,  did  not  constitute  history,  but 
only  the  sources  from  which  history  might  be  constructed.  No  at- 
tempt to  sift  out  the  significant  facts  and  arrange  them  in  a  systematic 
order  was  likely  to  be  made  until  the  settled  life  of  the  Israelites  in 
Canaan  had  become  sufficiently  organized  to  call  for  special  classes 
devoted  to  this  kind  of  work.  This  seems  not  to  have  occurred  until 
the  rise  of  the  prophetic  order  under  Samuel,  when  the  schools  of  the 


58  Prejparations  for  Christianity  ^    Lesson 

prophets  found  it  for  their  interest  to  trace  out  the  past  history  of 
Israel  for  the  sake  of  emphasizing  its  rehgious  teachings.  At  first 
only  separate  stories,  poems,  songs,  or  oracles  would  be  written  down, 
after  which  the  next  step  naturally  would  be  the  gathering  of  these 
records  into  more  or  less  comprehensive  collections.  With  the  estab- 
lishment of  the  monarchy  arose  a  demand  for  the  keeping  of  state 
records  and  for  persons  trained  for  this  task.  The  first  official  scribe 
appears  in  the  reign  of  David  (2  Sam.  8:17). 

Note  4.  The  First  Connected  Histories.  That  the  later  his- 
torical books  of  the  Old  Testament  were  compiled  from  previously 
existing  documents  is  frankly  stated  by  the  authors  themselves.  The 
writer  of  Kings,  for  example,  tells  us  that  he  took  his  material  from  the 
"  Book  of  the  Acts  of  Solomon  "  (1  Ki.  11:41),  the  "  Book  of  the 
Chronicles  of  the  Kings  of  Israel  "  (not  the  "  Chronicles  "  of  our 
Bible),  the  "  Book  of  the  Chronicles  of  the  Kings  of  Judah,"  and  prob- 
ably many  other  sources  then  current.  Nearly  all  modern  scholars 
are  now  convinced  that  the  earlier  books,  from  Genesis  to  Joshua, 
inclusive,  were  compiled  in  a  similar  way  from  earlier  documents 
which  in  turn  had  been  compiled  from  the  still  earlier  collections  of 
oral  or  written  tradition  described  in  the  preceding  note.  These 
books,  then,  are  really  in  their  present  form  the  finished  products  of 
centuries  of  literary  activity.  The  very  earliest  documents  which 
enter  chiefly  into  their  construction  are  the  following: 

(a)  The  Early  Judean  Pro2)hetic.  This  is  made  up  of  interesting 
stories  told  in  a  vivid,  simple,  childlike  style,  arranged  in  a  roughly 
chronological  order.  They  tell  of  the  creation  of  the  world,  the  early 
history  of  mankind,  the  origin  of  the  Hebrews,  and  their  fortunes  until 

-they  were  settled  in  Canaan.  The  document  is  characterized  by  an 
almost  exclusive  use  of  Jehovah  as  a  name  for  God.  It  appears  to 
have  been  compiled  about  850  b.  c.  by  a  prophetic  writer  in  the 
southern  kingdom  of  Judah,  reflects  the  Judean  point  of  view,  and 
is  therefore  designated  by  the  letter  "  J." 

(b)  The  Ephraimite  Prophetic.  About  a  century  later  (750  b.  c.) 
another  prophetic  writer  in  the  northern  kingdom,  called  by  the 
prophets  Ephraim,  undertook  to  prepare  a  similar  history  of  Israel 
from  materials  which  came  largely  from  the  northern  sanctuaries. 
Naturally  his  document  would  deal  more  with  the  northern  tribes. 
Its  distinctive  marks  are  a  fine  literary  style,  a  greater  interest  in  the 
religious  meaning  of  his  stories  than  in  their  antiquity,  and  a  careful 
use  of  the  name  Elohim  for  God  until,  according  to  its  teacliing,  the 
name  Jehovah  was  revealed  to  Moses  at  Mount  Horeb.     Partly  on 


Ten 


Early  Records  of  the  Hebrews  59 


this  account,  but  more  accurately  because  of  its  Ephraimite  origin 
and  leaning,  this  document  is  designated  by  the  letter  "  E." 

Sometime  after  the  fall  of  Northern  Israel,  a  third  prophetic  writer, 
seeing  how  each  of  these  documents,  "  J  "  and  "  E,"  supplied  in- 
formation lacking  in  the  other,  undertook  (about  700  b.  c.)  to  com- 
bine them  into  a  single  continuous  narrative.  While  many  parallel 
narratives  were  eliminated  from  one  or  the  other,  there  seems  to  have 
been  little  effort  to  harmonize  them  where  they  differed,  since  various 
conflicting  statements  remain.  This  combined  narrative  is  known 
as  "  JE."  These  three  documents,  "  J,"  "  E,"  and  "  JE,"  with 
their  various  enlargements,  constituted,  then,  the  first  connected 
histories  of  the  Chosen  People. 

Note   5.     Religious   Ideas  in  Early  Hebrew   Literature.     The 

earlier  creation  story  (Gen.  2:4-25),  notwithstanding  its  childlike 
conceptions  of  the  way  in  which  the  world  and  the  human  race  came 
into  existence,  embodies  a  wealth  of  religious  instruction.  It  teaches 
that  God  is  the  Maker  of  all  things;  that  He  is  the  Source  of  life;  that 
man  lives  by  the  breath  of  God;  that  all  things  necessary  for  the  sus- 
tenance of  man's  physical  life  come  from  God's  hand;  that  disobedi- 
ence to  God's  command  subjects  man  to  death;  and  that  marriage, 
union  of  one  man  to  one  woman,  is  a  divine  institution.  Similarly 
the  story  of  the  deluge,  freed  from  the  gross  and  polytheistic  dress  of 
the  Babylonian  version,  emphasizes  the  supreme  value  of  religion  in 
human  life  in  showing  how  Noah  was  saved  because  of  his  piety;  and 
Jehovah's  pleasure  in  the  sweet  odor  of  Noah's  sacrifice  shows  that 
God  is  pleased  with  expressioxis  of  gratitude  for  mercies  experienced. 
These  and  subsequent  narratives  from  the  same  early  sources  are 
marked  throughout  by  very  primitive  conceptions  of  the  deity.  Je- 
liovah  is  said  to  see,  to  feel,  to  touch,  and  to  smell.  Like  a  skilful 
workman,  lie  constructs  man  from  the  dust  of  the  ground.  In  the 
cool  of  the  evening  lie  walks  in  the  garden  to  escape  the  noonday  heat. 
He  converses  with  men,  as  one  man  with  another;  He  loves  and  hates, 
blesses  and  curses.  He  comes  down  to  see  the  tower  by  which  men 
are  trying  to  reach  heaven  (Gen.  11:5,  7),  and  to  see  if  the  people  of 
Sodom  and  Gomorrah  are  as  wicked  as  they  have  been  reported 
(Gen.  18:21).  These  descriptions  show  that,  like  children,  the  early 
Hebrews,  or  at  least  their  Semitic  ancestors,  did  not  think  of  God  as 
a  spirit,  but  as  a  Being  in  human  form  with  superhuman  powers. 
Later  God  appears  to  Moses  in  the  biu-ning  bush  (Ex.  3:2),  and 
when  the  covenant  is  ratified  at  Sinai,  He  comes  down  upon  the  mount 
in  fire  (Ex.  19:18).     That  Jehovah's  presence  was  regarded  as  con- 


60  Preparations  for  Christianity 


Lesson 


nected  with  the  sacred  ark  appears  from  the  superstitious  use  made 
of  it  in  time  of  war  to  insure  victory  (1  Sam.  4:1-5). 

Crude  as  these  ideas  are,  they  embody  profound  reHgious  truths. 
God,  as  pictured  in  them,  is  not  an  impassive  nature  force,  but  a 
Person,  who  reveals  Himself  to  men  in  such  ways  as  they  are  best  able 
to  think  of  Him,  and  who  enters  into  the  closest  relations  with  them. 
If  Jehovah  is  described  as  pleased  or  grieved,  as  loving  or  hating,  as 
gracious  or  angry,  such  terms,  however  inadequate,  convey  the  idea 
that  He  is  a  moral  Being  whose  nature  is  moved  by  the  thoughts  and 
conduct  of  men.  If  He  is  spoken  of  as  transferring  His  abode  from 
Sinai  to  Canaan,  this  is  only  a  childlike  way  of  saying  that  He  is 
always  near  to  those  who  worship  Him.  When  the  early  Ephraimite 
narrative  represents  Jehovah  as  speaking  to  Moses  '*  face  to  face,  as 
a  man  speaketh  unto  his  friend  "  (Ex,  33:11),  what  is  this  but  a  primi- 
tive expression  for  what  we  now  speak  of  as  "  fellowship  with  God"  ? 
All  these  early  records  show  how  deeply  the  Hebrew  mind  was  im- 
pressed with  a  sense  of  the  nearness  of  God,  and  of  the  continuous 
revelation  of  Himself  in  all  the  ordinary  phenomena  of  nature  as  well 
as  in  the  lives  of  men  and  of  nations. 

Additional  Reading  References. 

{!)  On  the  rise  of  Hebrew  literature.  Kent:  Israel's  Historical 
and  Biographical  Narratives,  pp.  3-9.  (2)  Literary  evolution  of  the 
Old  Testament.  Metcalf:  In  Biblical  World,  September,  1909,  pp. 
173-179.  {3)  The  nature  and  grounds  of  the  documentary  theory  of 
Genesis — Joshua.  Hastings'  Dictionary  of  the  Bible,  either  edition, 
art.  "  Hexateuch";  or  Bennett  and  Adeney:  Biblical  Introduction, 
pp.  22-59.  (4-)  The  Old  Testament  in  the  light  of  present  knowledge. 
Sanday:   The  Oracles  of  God. 

Review  and  Preliminary  Questions. 

1.  What  shows  that  Israel's  religion  was  progressively  appre- 
hended.? 2.  What  change  in  the  popular  thought  respecting  Je- 
hovah's dwelling-place  attended  the  settlement  in  Canaan?  3. 
How  were  the  Israelites  affected  by  the  Canaanite  worship.?  4.  How 
did  the  Israelites  in  Canaan  procure  sanctuaries  for  l/ie  worship  of 
Jehovah?     5.  What  is  the  subject  of  to-day's  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  What  is  tradition?     (Note  2.) 


^^  Early  Records  of  the  Hebrews  61 

2.  On  what  does  the  value  of  a  recorded  tradition  depend  ? 

3.  What  were  the  earliest  sources  for  Hebrew  history?     (Note  3.) 


4.  What  conditions  had  to  be  realized  before  history  could  be  writ- 
ten? 


5.  What  theory  of  the  origin  of  the  first  six  books  in  the  Old  Testa- 
ment is  now  widely  held?     (Note  4.) 


6.  When,  where,  and  how  does  the  earliest  connected  history  of 
Israel  seem  to  have  appeared? 


7.  When,  where,  and  how  did  the  second  appear? 


8.  How  was  a  completer  history  formed  than  is  presented  in  either 
of  these  narratives? 


9.  What  are  some  of  the  religious  ideas  presented  in  the  earlieL  of 
the  creation  stories  ?     (Note  5.) 

10.  What  teachings  are  presented  in  the  flood  story? 


11.  What  primitive  ideas  of  God  are  presented  in  the  early  Hebrew 
records  ? 


12.  What  high  conceptions  of  God  are  embodied  in  these  crude 
ideas? 


62  Preparations  for  Christianity 


Lesson 


Questions  for  Consideration. 

1.  Is  all  Scripture  of  equal  historical  value?     Why? 

2.  Is  all  Scripture  of  equal  religious  value?     Why? 

3.  What  bearing  would  the  early  or  late  date  of  a  book  have  on  the 
question  of  its  inspiration? 

4.  Can  a  sentimental  or  merely  devotional  interest  in  the  Bible 
serve  as  a  substitute  for  diligent  and  intelligent  study  of  it?     Why? 

Note-book  Work. 

1.  In  the  note-books  write  down  in  parallel  columns  the  two  Scrip- 
tural accounts  of  creation  in  Gen.  1:1 — 2:3  and  2:4-25,  according  to 
the  order  of  events  as  narrated  in  them. 

2.  The  chart  entries  for  this  lesson  should  be  as  follows.  Dates: 
850  B.  c.  for  early  Judean  narrative;  750  b.  c.  for  early  Ephraimite 
narrative;  about  700  b.  c.  for  the  union  of  "  J  "  and  "  E."  Literary 
development:  From  oral  traditions  to  written  records,  and  from  these 
to  the  first  compilations  of  history. 

Bible  Text.  "  No  prophecy  ever  came  by  the  will  of  man:  but  men  spake 
from  God,  being  moved  by  the  Holy  Spirit."     2  Pet.  1:21. 


Lesson  11.     RELIGIOUS  PHASES  IN  THE  ESTABLISHMENT 
OF  THE  KINGDOM.     The  Influence  of  Samuel. 

Scripture  Reading:  Saul  Anointed  as  King.     1  Sam.  9:10 — 10:1. 

Note  1.  Object  of  the  Lesson.  To  note  certain  developments 
in  Israel's  religion  during  the  establishment  of  the  monarchy. 

Note  2.  The  Samuel  Stories.  Even  a  casual  reader  of  the  early 
chapters  in  th3  First  Book  of  Samuel,  which  tell  of  the  founding  of 
the  kingdom,  must  be  struck  by  the  conflicting  representations 
there  given.  In  one  place  (iSam.  9:1G)  Jehovah  Himself  takes 
the  initiative,  just  as  in  the  deliverance  from  Egypt  (Ex.  3:7,  8). 
The  kingflom  is  ITis  free  gift  to  Israel.  In  another  place  the  people 
take  the  initiative,  and  the  establishment  of  the  kingdom  is  repre- 
sented as  a  long  step  in  Israel's  apostasy  from  Jehovah  (1  Sam. 
8:4-7).  Furthermore,  according  to  1  Sam.  9:15 — 10:16,  Samuel 
ardently  favors  the  kingdom  and  does  all  he  can  to  promote  its  estab- 
lishment; while  according  to  1  Sam.  8:5  and  12:17  he  is  bitterly 
hostile  to  it.     These  differences,  and  many  others  of  similar  character. 


Eleven    Jidigigus  Phascs  ill  Establishment  of  the  Kingdom        63 

show  that  tJie  book  in  its  present  form,  hke  the  Pentateuch,  contains 
narratives  from  various  sources.  Furthermore,  a  careful  study  wdll 
show  that  one  group  of  passages  constitute  a  narrative  favorable  to  the 
kingdom,  because  written  (about  850  b.  c.)  while  the  benefits  of 
the  monarchy  were  still  conspicuous;  and  that  the  other  group 
constitute  another  narrative  written  probably  about  650  B.  c.  when 
the  evils  of  despotism  were  felt,  and  the  prophetic  office  was  magni- 
fied above  the  kingly.  The  compiler  of  the  book  took  both  nar- 
ratives (about  600  B.  c.)  as  he  found  them,  and  combined  them  as 
best  he  could.  It  is  important,  therefore,  to  distinguish  the  early 
from  the  later  story,  and  to  note  that  the  former  is  probably  the  more 
historical,  and  that  the  chief  aim  in  the  latter  is  to  emphasize  cer- 
tain religious  teachings  which  were  of  \atal  import  in  the  later 
period.  The  prophets  were  preachers  and  teachers  rather  than 
historians. 

Note  3.  Preparations  for  the  Kingdom.  During  the  settlement, 
also  known  as  the  period  of  the  judges,  each  tribe  was  struggling  for 
its  own  rights,  its  own  territory,  and  its  own  interests.  This  failure 
to  recognize  common  interests  as  superior  to  those  of  the  tribe  laid 
the  people  open  to  a  series  of  petty  wars,  and  to  repeated  oppressions 
by  the  surrounding  peoples.  They  served  the  king  of  Mesopotamia 
eight  years  (Jud.  3:8),  the  king  of  Moab  eighteen  years  (3:14),  the 
king  of  Canaan  twenty  years  (4:3),  the  king  of  Midian  seven  years 
(6: 1),  and  so  on  throughout  the  period  of  the  judges.  These  were 
lard  experiences,  but  they  showed  the  tribes  the  necessity  of  standing 
together  for  the  common  good,  and  of  establishing  a  strong  central 
government.  The  disastrous  end  of  the  kingdom  which  Abimelech, 
the  son  of  Gideon,  tried  to  set  up  (Jud.  ch.  9)  seems  to  have  checked 
for  a  time  the  growing  desire  for  reunion.  It  required  one  more 
severe  experience  before  the  people  could  bring  themselves  to  forego 
the  tribal  liberties  of  desert  life  and  accept  the  limitations  of  more 
stable  and  efficient  government.  This  experience  came  in  connec- 
tion with  the  PhiHstine  war,  and  the  succeeding  period  of  oppression. 

The  Philistines,  migrating  possibly  from  Crete  or  Asia  jNIinor, 
seem  to  have  entered  southwestern  Palestine  about  the  time  that 
the  Hebrews  left  Egypt,  and  to  have  become  firmly  established  by 
the  time  Israel  sought  a  home  in  Canaan.  From  the  first  they 
appear  to  have  recognized  that  the  Hebrews  were  their  chief  rivals. 
The  Samson  stories  reveal  the  nature  of  the  border  warfare  (Jud. 
13:1,  25;  14:4;  15:19,  20).  It  continued  through  the  period  of  the 
settlement,  and  reached  its  climax  in  the  defeat  of  Israel  and  the 


64  Preparations  for  Christianity 


Lesson 


capture  of  the  ark  (1  Sam.  ch.  4).  This  calamity  involved  not  only 
Israel's  political  independence  but  Israel's  faith,  since  it  seemed  to 
show  either  that  Jehovah  was  inferior  to  the  Philistine  gods  and 
unable  to  help  His  people,  or  else  that  He  no  longer  cared  for 
them. 

Note  4.     Samuel's  Influence  in  the  Forward  Movement.    In  the 

early  narrative  the  true  character  of  the  times  is  clearly  revealed. 
The  Philistine  oppression  had  been  keenly  felt  for  years  before 
Samuel's  influence  became  pronounced.  His  work  at  first  seems  to 
have  had  little  or  no  effect  upon  the  political  situation.  At  last  the 
nation  began  to  recognize  its  need  of  some  efficient  central  authority. 
Samuel,  too,  with  profound  insight  realized  the  same  need.  A  divine 
revelation  assured  him  that  Jehovah  would  raise  up  a  king  to  rule 
over  Israel  (1  Sam.  9:15,  16).  The  day  following  this  revelation 
Saul  visited  Samuel,  and  before  the  former  took  his  departure  the 
latter  privately  anointed  him  king  and  told  him  of  the  kingdom.  In 
1  Sam.  11:  Iff  the  same  early  narrative  continues  the  story  of  Saul 
by  showing  how  he  won  a  notable  victory  over  the  Ammonites  in 
Gilead.  This  victory  won  the  applause  of  Israel,  "  and  all  the  people 
went  to  Gilgal;  and  there  they  made  Saul  king  before  Jehovah  in 
Gilgal."  This  beginning  of  the  kingdom  may  be  dated  about 
1037  B.  c. 

The  rest  of  the  early  narrative  makes  little  or  no  mention  of  Samuel, 
but  from  the  prominence  given  him  in  the  later  narratives  there 
can  be  little  doubt  that  after  Saul's  election  to  the  kingship,  the 
prophet  continued  to  exercise  considerable  influence  in  Israel.  His 
advancing  years  would  naturally  lessen  his  public  activities,  the 
political  disturbances  rather  than  religious  interests  would  hold  the 
attention  of  the  people,  and  Samuel's  activities  would  henceforth 
be  of  a  religious  rather  than  of  a  political  character.  It  is  not  sur- 
prising, therefore,  that  an  admirer  of  the  kingdom  should  fail  to 
continue  the  Samuel  story  after  the  choice  of  a  king,  or  that  an  ad- 
mirer of  the  prophetic  office  should  continue  to  emphasize  the  activity 
of  Samuel  in  the  early  kingdom  (1  Sam.  7:2ff;  15:  Iff). 

Note  5.  Religious  Gains  through  the  Kingdom.  Israel  was 
Jehovah's  people,  and  He  was  their  God.  The  setting  up  of  a 
monarchy,  therefore,  could  not  fail  to  have  a  large  significance 
religiously  as  well  as  politically.  The  early  narrative  with  truth 
represents  the  establishment  of  the  kingdom  as  a  long  forward  step, 
taken  under  direct  divine  guidance.     With  all  his  faults  Saul  was 


Eleven    Jieligious  Phases  in  Establishment  of  the  Kingdom       xy6 


a  brave  and  ardent  patriot.  Notwithstanding  tlie  internal  feuds 
that  grew  out  of  his  suspicious  temper,  the  constant  and  in  the  main 
successful  wars  which  he  waged  with  enemies  on  every  side  helped 
to  consolidate  the  national  spirit  as  nothing  had  ever  done  before. 
But  for  the  foundations  that  Saul  laid,  the  glorious  ^vork  of  David 
and  Solomon  might  never  have  been  achieved.  In  consequence 
of  this  political  unification  Israel  experienced  a  great  strengthening 
of  the  religious  life.  Jehovah  v/orship  was  lifted  out  of  a  chaotic 
mingling  with  Baalism,  and  from  being  a  really  disintegrating  force 
under  the  wicked  sons  of  Eli,  it  became  a  powerful  bond  of  union. 

We  note,  furthermore,  the  religious  importance  of  the  king.     He 
is  chosen  by  Jehovah,  is  anointed  for  his  sacred  office  by  Jehovah's 


Hill  and  Ruins  at  Shiloh. 

prophet,  and  becomes  Jehovah's  representative  before  the  people. 
As  soon  as  he  is  consecrated  he  joins  the  sons  of  the  prophets,  and  be- 
comes "a  new  man"  (1  Sam.  10:9-13).  In  building  an  altar  to 
Jehovah  (14:32-35)  or  offering  sacrifice  (13:9)  he  acts  as  the  high 
priest  of  the  nation,  even  as  did  Solomon  at  the  dedication  of  the 
temple.  One  of  the  main  duties  of  the  king  was  to  protect  and  en- 
force the  national  religion,  and  this  Saul  did,  thoufj^h  often  in  a 
rough  and  blundering  way,  by  giving  to  Jehovah  worship,  espe- 
cially in  the  early  years  of  his  reign,  the  aid  of  his  royal  example. 
By  this  regard  for  religion,  coupled  with  his  sympathetic  interest  in 
the  priesthood  and  in  the  prophetic  schools,  Saul  did  much  to  realize 
for  Israel  a  political  unity  pro{);ietic  of  future  streng'.h. 

In  spite  of  the  mental  distemper  that  overshadowed  his  later  years, 
the  disastrous  termination  of  his  reign,  and  its  eclipse  by  the  brilliant 
career  of  David,  it  would  be  unjust  to  deny  to  this  first  Hebrew  king 
large  credit  for  the  religious  developments  that  resulted  from  the 


66  Preparations  for  Christianity 


Lesson 


establishment  of  the  monarchy.  Sympathetically  he  co-operated 
with  Samuel  for  the  enrichment  and  deepening  of  Israel's  religious 
life.  The  local  sanctuaries  seem  to  have  increased  in  number, 
and  those  at  Shiloh  and  Gilgal  to  have  acquired  a  larger  importance. 
The  royal  prerogative  in  determining  the  religious  polity  of  the  nation 
was  strengthened,  more  definitenes]  was  given  to  the  forms  and 
ceremonials  of  worship,  and  Jehovah  worship  was  more  firmly 
established  as  the  popular  religion.  Saul,  however,  was  too  much 
a  soldier  to  be  also  a  successful  religious  leader.  The  most  obvious 
source  of  his  failure  lay  in  his  leaning  toward  superstition  rather  than 
sincere  faith.  This  made  him  incapable  of  understanding  that 
higher  destiny  which  even  then  was  shaping  Hebrew  history,  and  of 
which  the  prophets  were  gaining  an  increasingly  clear  vision. 

Additional  Reading  References. 

(1)  Kennedy:  The  Neiv  Century  Bible,  1  and  2  Samuel.  (2) 
Sinker:  Saul  and  the  Hebrew  Monarchy,  in  "  Temple  Series  of 
Bible  Characters."  (S)  Kirkpatrick:  Cambridge  Bible,  1  Samuel. 
(Ji)  Kent:  History  of  the  Hebrew  People,  The  United  Kingdom, 
pp.  101-135.  (5)  Kent:  Founders  and  Rulers  of  United  Israel, 
pp.  63-120.  (6)  McFadyen:  "The  Character  of  Saul."  Biblical 
World,  February,  1905,  pp.  103-116.  See  also  in  Bible  dictionaries 
articles  on  "  Books  of  Samuel,"  "  Samuel,"  "  Saul,"  "  Philistines." 

Review  and  Preliminary  Questions. 

1.  What  is  meant  by  tradition.^  !2.  On  what  does  the  historical 
value  of  a  record  depend.?  3.  What  were  the  materials  from  which 
the  earliest  Hebrew  histories  were  constructed.?  4.  What  were  the 
earliest  documents.?  5.  What  ideas  of  God  are  presented  in  these 
early  narratives.?  6.  What  is  the  religious  value  of  these  ideas.? 
7.  What  is  the  title  of  this  lesson.?     its  object.? 

Questions  on  the  Lessons. 

1.  What  peculiarities  are  noticeable  in  the  Bible  stories  about 
Samuel.?     (Note  2.) 


2.  What    does    this    show    resj)ccting    the    composition    of    First 
Samuel? 


Eleven   Ji^Hgio^is  Phases  in  Establishment  of  the  Kingdom       67 

'i.   Describe  tlie  condition  of  Israel  during  the  times  of  the  judges. 

(Note  3.) 


4.  Vvlio  were  the  Philistines? 

5.  When  did  Israel's  conflicts  with  the  Philistines  begin? 

6.  What  great  calamity  befell  Israel  at  the  close  of  Eli's  judgeship? 

7.  To  what  new  political  movement  did  this  calamity  lead? 

8.  What  other  situation  contributed  to  this  movement?     (Note  4.) 

9.  How  was  the  election  of  the  first  Hebrew  king  brought  about? 

10.  How  did  the  election  of  a  king  affect  Samuel's  position? 


11,   How  did  the  setting  up  of  a  kingdom  affect  the  religious  life 
of  Israel?     (Note  5.) 


\2.  How  was  the  religious  importance  of  the  kingly  office  shown? 


13,   Wliat  developments  in  Israel's  faith  and  worship  took  place 
durin^r  the  rei<;n  of  Saul? 


68  Preparations  for  Christianity  Lesson 

14.  To  what  may  we  attribute  the  failure  of  Saul? 


Questions  for  Consideration. 

1.  How  can  you  justify  the  version  of  Hebrew  history  given  by 
the  late  prophetic  writer  in  First  Samuel  (Note  2)  ? 

2.  How  would  such  a  use  of  historical  material  be  looked  upon 
to-day  ? 

3.  To  what  extent  does  God  now  choose  the  leaders  of  men? 
ministers?     governors?     presidents?     kings?     political  bosses? 

4.  What  benefit  did  Israel  reap  from  the  harsh  experiences  of  the 
early  years  in  Canaan?  Of  what  blessing  to  me  have  the  hard  ex- 
periences of  life  been? 

5.  Why  are  those  in  public  office  pecul  arly  responsible  for  the 
religious  life  of  the  people?  What  persons  may  be  dependent  upon 
me  for  their  living  of  an  upright  life? 

Note-book  Work. 

1.  Draw  a  map  of  Palestine,  showing  the  region  possessed  by 
Philistines.  Also  locate  on  the  map  the  tribal  boundaries  and  the 
towns  of  Shiloh  and  Gilgal. 

2.  Beneath  the  map  or  on  the  opposite  page  write  a  paragraph 
about  the  Philistines  from  such  material  or  articles  as  you  can  find 
for  yourself. 

3.  The  information  for  the  chart  for  this  lesson  will  be  readily 
obtained  from  the  lesson  notes.  The  dates  should,  be  approximately 
850  and  650  b.  c.  for  the  appearance  of  the  arlier  and  later  Samuel 
stories,  and  600  n.  c.  for  their  first  compilation  into  a  single  narrative, 
while  1037  b.  c.  will  mark  the  accession  of  Saul  to  the  throne. 

Bible  Text.  "And  Samuel  said,  .  .  .  Behold,  to  ol)ey  is  better  than 
sacrifice,  and  to  hearkein  than  the  fat  of  rams."     1  Sam.  15:^2. 


Twelve  ^^^,,.,,    ^\'^roeVs  Faith  69 

.now  Ik  (  f  l^-ra. 

Lesson    12.      07     ;vx..  EL'S    FAITH    UNDER    THE 

EARLY  MONARCii'i:.'''"Keligious  Aspects  of  David's 

Career. 

Scripture  Reading  :    An  Early  Psalmist's  Prayer.     Ps.  4. 

Note  1.  Object  of  the  Lesson.  To  show  how  David  contributed 
to  the  development  of  Israel's  faith,  and  how  the  religion  of  the 
nation  was  further  unified  and  centralized  during  his  reign. 

Note  2.  How  the  Books  of  Samuel,  Kings,  and  Chronicles  were 
Written.  The  interesting  stories  of  Samuel,  Saul,  David,  and 
Solomon,  and  priceless  historical  records  of  J^'dah  and  Israel  are 
found  in  six  Old  Testament  books,  viz..  First  and  Second  Samuel, 
First  and  Second  Kings,  and  First  and  Second  Chronicles.  The 
first  four  constitute  in  reality  a  continuous  history  of  the  Hebrew 
people  from  the  time  of  Samuel  to  the  Babylonian  exile.  It  seems 
to  have  been  compiled  for  the  most  part  about  600  b.  c.  (Note  2, 
Lesson  11),  while  Jerusalem  was  still  standing,  and  to  have  been 
completed  in  its  present  form  by  another  hand  about  550  b.  c. 
The  Chronicles  are  a  second  continuous  history  of  Israel,  written 
about  250  b.  c.  They  begin  with  Adam  and  bring  the  history  down 
to  the  close  of  the  Babylonian  exile.  References  are  made  to  about 
iBfteen  documents  from  which  the  compiler  drew  his  materials. 

The  main  purpose  in  both  histories  is  not  the  recording  of  history 
for  its  own  sake,  but  for  the  religious  lessons  conveyed  by  it.  Never- 
theless, the  historical  material  in  Samuel-Kings  is  for  the  most  part 
trustworthy,  since  the  compiler  either  lived  near  the  events,  or  used 
records  contemporary  with  them.  The  Chronicler,  on  the  con- 
trary, reconstructed  this  history  in  order  to  conform  it  with  the  theory 
of  his  own  age  that  the  elaborate  temple  service  as  he  knew  it  origi- 
nated in  the  glorious  reigns  of  David  and  Solomon.  This  theory 
controlled  not  only  the  selection  but  the  treatment  of  his  material. 
Narratives  which  discredited  these  kings  were  suppressed,  as,  for  ex- 
ample, the  stories  of  Bathsheba  and  Uriah,  the  rebellion  of  Absalom, 
the  flight  of  David,  the  intrigues  for  the  throne,  Solomon's  marriages 
with  foreign  women,  and  his  idolatries.  On  the  other  hand,  every- 
thing which  was  to  their  credit  was  set  in  the  strongest  light,  even 
to  the  extent  of  contradicting  the  clear  testimony  of  the  older  narra- 
tive. For  this  reason  the  Chronicler's  picture  of  the  reigns  of  David 
and  Solomon,  except  where  he  repeats  Samuel-Kings,  must  be  used 
with  care. 


70 


Preparatiofis  for  (  ^y..j^*:anity 
^  is  for  Cliristiar   •, 


Lesson 


Note  3.     David  and  his  Time  f    i    .  -  -^^y     ^^^  ^^^^  became 

king  over  Israel  until  liis  tragic  dealix  oii^\Vlount  Gilboa,  wars  with 


The  Mountains  of  Gilboa. 


From  a  photograph. 


the  Philistines,  Amalekites,  and  other  surrounding  nations,  dissen- 
sions and  jealousies  among  the  tribes,  religious  problems,  and  the 
deep  melancholia  which  darkened  his  later  years,  filled  his  reign 
with  turmoil,  strife  and  suffering.  In  the  meantime  David,  the  son 
of  Jesse,  a  Bethlehemite,  had  risen  rapidly  in  favor  at  Saul's  court 
and  had  become  his  armor-bearer  and  son-in-law.  His  sterling 
manhood,  winning  disposition,  and  victories  over  the  Philistines 
won  him  popular  applause,  but  at  the  same  time  so  aroused  the 
morbid  jealousy  of  Saul  that  he  was  forced  to  flee  for  his  life.  He 
became  an  outlaw,  the  leader  of  a  band  of  freebooters,  and  at  lengtli, 
to  escape  the  unremitting  pursuit  of  Saul,  was  forced  to  take  refuge 
among  the  Philistines.  At  the  death  of  Saul  he  was  anointed  king 
over  Judah.  He  now  faced  a  situation  fully  as  embarrassing  as 
that  which  at  the  first  confronted  Saul.  The  Philistine  victory  at 
Mount  Gilboa  put  the  tribes  west  of  the  Jordan  again  under  the 
yoke  of  their  old  enemy.  Over  the  tribes  east  of  the  Jordan,  Ish- 
bosheth,  probably  Saul's  youngest  son,  had  been  made  king.  Dur- 
ing Saul's  entire  reign  one  of  the  outstanding  problems  had  been 
how  to  strengthen  the  union  between  Judah  and  the  northern  tribes. 
The  feeHng  between  them  had  never  been  warm.  Now  tlie  strain 
was  more  tense  than  ever.  This  state  of  things  continued  for  seven 
years.  At  the  end  of  this  time  David's  kingship  over  all  Israel  was 
made  complete  (2  Sam.  3: 1;  5:3).  He  was  now  in  a  position  to 
begin  the  career  that  made  his  name  ilhistrious  in  the  history  of  the 
nation.  Foreign  problems  lie  met  by  vigorous  and  decisive  action, 
resulting  in  the  re-establisliing  of  Israel's  independence,  and  the 


^"'^^^^  Growth  of  Israel's  Faith  71 

subjugation  of  the  surrounding  nations.  Jerusalem,  which  never 
before  had  been  held  by  the  Israelites,  was  captured  and  made  the 
political  and  religious  capital  of  the  nation.  His  power  increased 
with  the  years.  But  the  latter  part  of  his  reign,  like  that  of  Saul, 
was  clouded  with  trouble — a  national  pestilence  (2  Sam.  24: 1  Iff), 
David's  great  sin  (2  Sam.  11: 2ff),  and  homicide  within  the  royal 
family  (2  Sam.  13:23-36).  Absalom's  rebellion,  temporarily  suc- 
cessful (2  Sam.  15:1 — 18:32),  and  the  rebellion  of  the  northern 
tribes  under  Sheba  (2  Sam.  20  :  Iff)  revealed  the  growing  dissatis- 
faction among  the  people,  and  the  lack  of  cohesion  among  the  several 
parts  of  the  kingdom.  When  David  was  almost  on  his  death-bed, 
a  wretched  quarrel  over  the  succession  marred  his  peace  (1  Ki.  1: 1- 
47).  Amidst  such  scenes  of  war  and  dissension,  during  a  period 
of  nearly  fifty  years,  Israel's  faith  struggled  for  a  clearer  and  nobler 
self-expression. 

Note  4.    David's  Contributions  to  Hebrew  Religion.    In  the 

character  of  David  are  strangely  mingled  the  strength,  the  impetuos- 
ity, and  the  crude  barbarity  of  an  outlaw  chief  and  the  rectitude, 
gentleness,  and  regal  bearing  which  mark  one  of  God's  true  noble- 
men. In  the  frank  piety  of  his  nature,  his  unfailing  trust  in  Jehovah, 
and  his  genuine  understanding  of  the  spiritual  life,  he  made  valuable 
contributions  to  the  religious  thought  of  his  day. 

From  his  youth  David  evinced  a  deeply  religious  nature  (1  Sam. 
16:13;  17:36,  37)  and  even  in  his  life  of  outlawry  sought  to  guide 
his  actions  by  the  will  of  Jehovah  (1  Sam.  22:3;  23:  2,  lOff;  30: 8, 
etc.).  Shortly  after  he  had  made  Jerusalem  his  capital,  amid  great 
rejoicings  the  ark  was  brought  into  the  city,  and  placed  within  a 
tent  (2  Sam.  6: 1-15).  The  transfer  to  Jerusalem  of  this  sacred 
emblem  of  Jehovah's  presence  resulted  in  Zion  becoming  the  chief 
sanctuary  of  the  nation.  This  v/as  a  great  step  forward.  Many 
of  the  local  sanctuaries  began  to  lose  their  prominence,  while  only 
a  few  increased  in  importance.  Even  Hebron  and  Gibeon  were 
eclii)sed. 

Again,  David's  personal  loyalty  to  Jehovah  served  as  a  stinuilat- 
ing  example  to  Israel.  His  trust  in  Him  was  so  complete  that  he 
avoided  taking  the  life  of  king  Saul  (1  Sam.  chs.  24,  26),  held  no 
malice  against  Abner,  who  placed  Ish-baal  {i.e.,  man  of  Baal),  or  Ish- 
bosheth  (man  cf  shame)  as  he  was  designated  by  the  later  scribes,  on 
the  throne  of  Israel  (2  Sam.  1:8,  9;  comp.  3:  20,  21),  and  avenged  the 
assassination  of  Ish-bosheth  his  enemy  (2  Sam.  4:1-12).  He  felt 
that  his  success  was  assured  by  the  wi  I  of  God  rather  than  by  com- 


72  Preparations  for  Christianity 


Lesson 


passing  the  death  of  those  upon  whom  God  had  seemed  to  set  His 
signal  approval  (1  Sam.  26:23,  24).  His  loyalty  to  the  memory  of 
such,  combined  with  his  tenderness  of  heart,  led  him  repeatedly  to 
honor  in  death  those  who  in  life  had  sought  his  ruin.  (Read  the 
following:  2  Sam.  1:1-26;  3:31-34;  4:12i>;  21:12-14.)  To  serve 
Jehovah  with  his  whole  heart  and  according  to  the  best  light  that  he 
had  was  the  ruling  purpose  of  David's  life.  It  was  this,  and  not 
his  shortcomings  and  failures  that  made  him  a  man  after  God's  own 
heart.  His  sterling  qualities  were  all  his  own,  while  his  faults  were 
mainly  those  of  his  time. 

David's  exquisite  ode  over  Saul  and  Jonathan  (2  Sam.  1: 19-27) 
exhibits  a  rare  power  of  poetic  expression.  This,  with  the  descrip- 
tion of  David  in  2  Sam.  23:1  as  "the  sweet  psalmist  of  Israel," 
suggests  that  some  psalms  may  have  come  from  him.  When  we  turn 
to  the  Psalter  we  find  a  large  number  credited  to  him.  All  the  super- 
scriptions, however,  being  apparently  of  late  date,  give  little  help 
in  deciding  which  are  really  his.  Moreover,  the  tradition  which  made 
him  the  founder  of  the  temple  psalmody  comes  from  the  Chronicler 
(1  Chron.  23:5;  25: 1-7;  2  Chron.  7:6)  who  regards  the  fully  devel- 
oped institutions  of  liis  own  day  as  dating  from  the  period  of  David 
(Note  2,  above).  To  pick  out  any  that  are  certainly  his,  is  there- 
fore well  nigh  impossible,  and  must  be  largely  a  matter  of  internal 
indications  and  personal  choice.  On  the  ground  of  dignity,  original- 
ity, and  poetic  power  Psalms  3;  4;  7;  8;  11;  15;  18;  19: 1-6;  24:7-10; 
29;  32  and  101  have  been  ascribed  to  him.  So  far  as  David's  psalms 
are  found  in  the  Psalter,  they  are  probably  included  here. 

Notje  5.  Popular  Faith  during  the  Early  Monarchy.  A  time  of 
war,  such  as  the  early  part  of  David's  reign,  is  not  likely  to  encour- 
age progress  in  religious  matters.  But  Israel  did  not  go  backward. 
Aside  from  some  apostasy  to  Baal  worship,  and  possibly  some 
union  of  Baal  worship  and  Jehovah  worship  in  the  earliest  part 
of  the  period,  Jehovah  became  more  and  more  exalted  in  the 
mind  of  the  people.  He  was  given  full  credit  for  the  national  vic- 
tories under  Saul  and  David.  They  were  the  "  wars  of  Jehovah." 
It  was  He  who  plagued  the  Philistines  when  tliey  carried  off  the  sacred 
ark.  But  at  the  same  time  He  was  credited  with  being  the  source  of 
evil,  for  the  stubbornness  of  Eli's  sons,  the  melancholy  of  Saul,  the 
death  of  Uzzah,  the  pestilence  in  Israel,  and  the  plagues  Tipon  Bcth- 
shemesh  are  all  said  to  have  been  His  work,  while  the  immolation  of 
seven  of  Saul's  sons  showed  a  survival  of  the  belief  that  Jehovah  could 
not  be  appeased  except  by  such  sacrifices  (2  Sam.  21: 1-9).     Again, 


^"'^^^^  Growth  of  IsracVs  Faith  73 

while  the  national  trust  in  Jehovah  was  greatly  strengthened,  the  use 
of  the  ephod  for  u.vining,  the  employment  of  Urim  and  Thummim, 
and  reverence  for  the  teraphim  seem  to  have  undergone  little  or  no 
abatement.  While  the  priestly  office  was  not  strictly  limited  to 
Levites  (2  Sam.  8: 18;  20:26),  the  priesthood  was  more  firmly  es- 
tablished. This  was  in  part  due  to  the  territorial  conquests  of 
Israel  and  the  increase  of  religious  services  throughout  the  land. 
In  part  also  it  was  due  to  the  growth  in  importance  of  several  sanc- 
tuaries, noticeably  that  established  at  Jerusalem.  To  render  the  ser- 
vice more  impressive,  David  probably  elaborated  the  ritual.  Never- 
theless, religious  worship  remained  relatively  simple,  and  was  chiefly 
connected  with  agricultural  and  family  life.  Of  the  four  religious 
feasts  enjoined  in  the  decalogue  of  Ex.  ch.  34  only  two  are  recorded 
to  have  been  observed  during  this  period — suggesting  that  the  emer- 
gencies of  war  had  precluded  any  such  importance  being  attached 
to  them  as  was  later  the  case. 

A  further  development  of  the  period  is  seen  in  the  higher  level 
of  public  and  private  morality.  To  this  result  the  Hebrew  religion 
contributed  greatly,  since  its  moral  code  demanded  a  purity  of  life 
strikingly  in  advance  of  that  demanded  by  the  social  standards  of 
surrounding  nations.  The  prophets,  too  (Nathan,  for  example), 
did  much  to  lead  Israel  to  a  recognition  of  the  intimate  relation  of 
religion  to  morals.  A  study  of  this  period  shows  us  that  God  was 
by  degrees,  and  in  His  own  way,  making  Himself  known.  Israel's 
history  was  one  chapter  in  *'  the  divine  education  of  our  race." 

Additional  Reading  References. 
(1)  For  commentaries  and  liistorical  works  see  "  Additional 
Reading  References  "  in  Lesson  11.  (2)  Brief  but  admirable  sketch 
of  a  great  character.  Little:  David,  the  Hero- King  of  I^ael,  in 
the  "  Temple  Series  of  Biblical  Characters."  {3)  Look  up  in  a 
Bible  dictionary  or  other  reference  work  the  following:  "  Absalom," 
"Nabal,"  "  Bathsheba,"  "Nathan,"  "  Abner,"  "  Joab,"  "Jon- 
athan," "  Shiloh,"  "Hebron,"  and  "  Gibeon." 

Review  and  Preliminary  Questions. 
1.  What  reasons  have  we  for  thinking  that  two  sets  of  Samuel 
stories  have  been  woven  together  in  First  Samuel.!^  2.  What  con- 
ditions led  Israel  to  ask  for  a  king?  3.  What  part  did  Samuel  take 
Hi  the  selection  of  Saul?  4.  How  did  Saul  contribute  to  the  estab- 
lishment of  Jehov^ah  worship?  5.  What  is  the  title  of  this  lesson? 
its  object? 


74  Preparations  for  Christianity 


Lesson 


Questions  on  the  Lesson. 
1.  What  six  books  of  tlie  Old  Testament  furnish  us  with  con- 
tinuous narratives  of  Israel's  history  ?     (Note  2.) 


2.   What   motives   appear  to   have  controlled   the   compilation   of 
Chronicles  ? 


3.  Why    are    Samuel-Kings    generally    regarded    as    giving    more 
trustworthy  historical  information  than  the  books  of  Chronicles  ? 


4.  Describe  the  last  years  of  Saul's  reign,      (Note  3.) 

5.  Briefly  tell  the  story  of  David's  life  until  he  became  kinj 


6.  Sketch  the  career  of  David  from  the  time  he  became  king  until 
his  death. 


7.  How  was  Jehovah  worship  greatly  strengthened  under  David? 
(Note  4.) 


8.  How  did  David  show  his  trust  in  Jehovah.^ 

9.  Mention  some  psalms  which  may  have  been  written  by  David. 

10.  Describe  the  popular  religion  of  his  time.      (Note  5.) 


Thirteen 


Abiding  Ideas  in  the  Early  Religions  75 


11.  What  influence  did  the  Hebrew  faith  have  upon  pubHc  and 
private  morahty? 


Questions  for  Consideration. 

1.  What  internal  conditions  tliat  contributed  to  the  weakness 
of  Israel  during  the  early  monarchy,  weaken  the  Christian  church 
to-day  ? 

2.  Was  David's  threatened  vengeance  on  Nabal  justified  by  the 
morality  of  that  time?     How  would  such  conduct  be  judged  to-day? 

3.  In  what  sense  was  David  a  man  after  God's  own  heart  (1  Sam. 
13:14)? 

4.  If  David,  with  his  comparatively  feeble  religious  light,  labored 
zealously  to  establish  religion  on  a  stronger  basis,  what  may  God 
reasonably  expect  of  us? 

Note-book  Work. 

1.  Write  out  what  you  regard  as  the  six  most  important  develop- 
ments in  Hebrew  religion  as  studied  thus  far. 

2.  Material  for  chart  entries  will  readily  be  gathered  from  the 
lesson  notes.  The  dates  for  David's  reign  should  be  from  about 
1017  B.  c.  to  977  B.  c;  for  the  first  compilation  of  Samuel-Kings  about 
600  B.  c,  for  its  completion  about  550  b.  c,  and  for  Chronicles 
about  250  b.  c. 

Bible  Text. 

"Thou  art  my  hiding-place;  thou  wilt  preserve  me  from  trouble; 
Thou  wilt  compass  me  about  with  songs  of  deliverance." 

Ps.  32:7. 


Lesson  13.     ABIDING  IDEAS  IN  THE  EARLY   RELIGIONS. 

Review  of  Lessons  1-12. 

Scripture  Reading  :    A  Psalmist's  Trust  in  God.     Ps.  3. 

Note  1.  Object  of  the  Lesson.  To  recall  some  of  the  religious 
beliefs  and  ])racticcs  which  were  current  among  the  early  Semites 
and  otlier  nations,  and  which  have  won  a  permanent  place  in  the 
best  religious  thought  of  the  world. 


76  Preparations  for  Christianity 


Lesson 


Note  2.  A  Spiritual  World.  A  survey  of  the  religions  of  the 
ancient  Egyptians,  of  the  Babylonians,  of  the  Canaanites,  and  of 
the  ancestors  of  the  Hebrews  shows  that  they  held  certain  features 
in  common.  The  most  obvious  of  these  was  a  belief  in  a  world  of 
spiritual  beings  whose  existence  could  not  be  perceived  by  the  human 
senses,  but  whose  power  over  human  life  could  be  detected  in  every 
good  or  evil  fortune.  The  forces  and  phenomena  of  the  natural 
world,  as  well  as  the  various  activities  of  men,  were  the  agencies 
through  which  they  exercised  their  influence.  Sun,  nooon,  and 
planets,  sky,  earth  and  ocean,  the  changing  seasons,  rain  and  tem- 
pests, reproduction  and  destruction  of  life,  agriculture,  sports  and 
war — all  these  manifestations  of  power  were  taken  as  unanswerable 
proofs  of  the  existence  of  these  invisible  beings — gods,  demons,  or 
spirits  of  the  dead.  This  belief  in  a  realm  of  spiritual  beings  lies 
at  the  basis  of  all  religion.  It  assumes  an  infinite  variety  of  forms 
ranging  all  the  way  from  the  crudest  superstitions  of  savages  to  the 
loftiest  ideas  of  Christianity. 

Note  3.  Worship.  This  universal  belief  in  a  spiritual  world 
finds  expression  in  worship.  In  its  most  general  sense  worship 
is  homage  rendered  to  a  deity.  It  embraces  all  gifts,  rituals,  cere- 
monies, and  forms  of  conduct  which  are  supposed  to  be  pleasing 
to  it.  The  underlying  aim  in  primitive  worship  was  to  supply  the 
gods  with  those  things  of  which  they  stood  in  need,  such  as  food, 
drink,  clothing,  shelter,  entertainment,  etc.  Gifts  of  this  kind, 
by  winning  their  favor  or  appeasing  their  anger,  were  thought  to 
bring  prosperity  or  avert  calamity.  Men  imagined  that  by  means 
of  sacrificial  feasts  they  could  enter  into  a  viAal  communion  with 
the  gods.  The  sacrifice  became  a  bond  of  union  between  the  wor- 
shiper and  his  god.  The  two  parties  could  even  establish  solemn 
covenants  ^vith  each  other  by  means  of  the  blood,  which  was  regarded 
as  the  seat  of  life.  Prayer  also  was  believed  to  be  a  potent  means 
of  influencing  the  divinities,  and  obtaining  their  protection.  From 
such  beliefs  and  practices,  for  the  most  part  crude,  imperfect,  and 
materialistic,  worship  gradually  rose  into  purer  and  more  spiritual 
forms  as  men  acquired  worthier  ideas  of  the  deity,  until  in  its  highest 
and  final  form  it  realizes  the  thought  of  Jesus,  '*  God  is  a  Spirit: 
and  they  that  worship  him  must  worship  in  spirit  and  truth  "  (Jo. 
4:24). 

Note  4.  Morality.  In  ancient  times  the  duties  of  man  to  man 
were  regulated  by  custom  (Note  5,  Lesson  6).     To  do  what  men 


Thirteen  Abiding  Ideas  in  the  Early  Religions  77 

were  not  accustomed  to  do  was  to  act  wickedly.  In  a  simple  nomadic 
life  such  customs  were  correspondingly  simple  and  easily  remembered. 
But  with  advancing  civilization  life  also  became  more  complex  and 
practices  often  so  conflicting  that  it  was  found  necessary  to  decide 
what  'was  the  right  thing  to  do.  As  such  decisions  increased  in 
number  they  were  gradually  gathered  into  codes,  and  these,  to  give 
them  greater  sanction,  were  invested  with  divine  authority.  Thus 
Hammurabi's  code  was  ascribed  to  Shamash  the  sun-god,  and  the 
Mosaic  decalogues  to  JehOvah.  It  was  a  recognition,  or  revelation, 
of  the  great  truth  that  the  moral  character  of  human  conduct  must 
be  determined  by  divine  standards. 

Note  5.  Existence  after  Death.  That  the  human  spirit  in  some 
form  survives  death  was  universally  believed  in  the  ancient  world. 
The  condition  of  the  dead  was  not  clearly  defined.  Probably  many 
ideas  prevailed.  Among  the  Semites  it  was  held  that  between  the 
righteous  and  the  wicked  no  distinction  would  be  made,  since  rewards 
and  penalties  were  limited  to  this  life  only.  The  Egyptians,  how- 
ever, had  developed  the  doctrine  of  a  future  judgment  in  the  hall 
of  Osiris.  Such  teachings,  with  their  later  developments,  formed 
stepping-stones  toward  the  teachings  of  Jesus,  "  who  abolished 
death,  and  brought  life  and  immortality  to  light  through  the  gospel." 

Note  6.  The  Higher  Character  of  Israel's  Religion.  While 
the  early  Hebrews  held  many  beliefs  and  practices  in  common  with 
the  surrounding  nations,  in  many  important  respects  these  behefs 
and  practices  stood  on  a  higher  plane.  When  the  Hebrews  first 
appeared  in  history  they  were  already  so  accustomed  to  the  worship 
of  a  single  deity  that  at  Sinai  they  readily  accepted  Jehovah  as  national 
God  to  the  exclusion  of  all  others.  In  the  exodus  and  in  the  con- 
quest of  Canaan  He  showed  His  superiority  to  the  gods  of  these 
lands.  In  moral  and  spiritual  character  He  rises  high  above  the 
best  of  the  surrounding  deities.  He  is  a  righteous  God  who  demands 
righteousness  of  His  people.  His  worship,  when  uncorrupted  by 
foreign  practices,  is  free  from  the  licentiousness  insej^arable  from 
the  worship  of  other  gods.  From  the  first  the  religion  of  Israel  set 
its  face  against  human  sacrifices,  and  from  the  first,  too,  it  repressed 
idolatrous  tendencies  by  forbidding  the  use  of  images  in  the  wor- 
ship of  Jehovah.  Even  in  these  early  stages  of  Israel's  faith  and 
practice  one  can  easily  discover  the  germs  which  under  the  fostering 
Spirit  of  God  developed  into  the  noble  ideals  of  the  later  prophets 
and  reached  their  full  exjKinsion  in  tlie  matchless  teachings  of  Jesus. 


78  Preparations  for  Christianity 

Questions  on  the  Lesson. 
1.  What  fundamental  belief  appears  in  all  the  religions  studied 
in  the  earlier  lessons  of  this  quarter?     (Note  '2.) 


2.  How  was   this   belief  consistent   with   a   worship   of   material 
objects  ? 

3.  What  form  does  this  belief  take  in  Christianity? 

4.  What  is  worship?     (Note  3.) 

5.  What  common  forms  does  worship  assume? 


6.  What  prompted  men  in  early  times  to  make  offerings  to  their 
gods? 

7.  What  is  the  final  and  [)erfect  form  of  worship? 


8.  How  did  laws  for  regulating  human  conduct  originate?     (Note 
4.) 

9.  What  primitive  ideas  respecting  the  future  destiny  of  man  have 
taken  a  larger  form  in  revealed  religion?     (Note  5.) 


10.  In  what  important  respect  did  the  Hebrew  religion  conspicu- 
ously differ  from  other  early  religions?     (Note  G.) 


11.   How  did  the  God  of  the  Hebrews  differ  from  other  gods? 


12.   What  was  the  power  that  directed  these  early,  as  well  as  tli 
later,  developments  of  Israel's  faith? 


1 


THE     BIBLE     STUDY      UNION      LESSONS 
SENIOR  GRADE 


PREPARATIONS   FOR 
CHRISTIANITY 

BY 

V- 

REV.   PHILIP  A.   NORDELL,    D,D. 


George  A.  Coe,  Ph.D.,LL.D. 


CHARLES  SCRIBNEJl'S  SOi* 
New  YoRt 


TABLE    OF    CONTENTS 


INTRODUCTION. 

Character  and  Contents  of  the  Course 

Directions  for  Study  ...... 

THE  LESSONS. 

Part  II.     Israel's  Religion  from  Solomon  to  the 
Beginning  of  the  Exile. 

Lesson  14.  Early  Moral  and  Religious  Standards 

Lesson  15.  The  Religious  Value  of  Ritual 

Lesson  16.  Popular  Religion  in  the  Divided  Kingdom 

Lesson  17.  The  Conflict  with  Baalism 

Lesson  18.  Social  Justice  and  Righteousness     . 

Lesson  19.  The  Divine  Justice  and  Love 

Lesson  20.  The  Higher  Idea  of  God 

Lesson  21.  The  Moral  Demands  of  Religion     . 

Lesson  22.  Individual  Responsibility 

Lesson  23.  Israel's  Unique  Relation  to  Jehovah 

Lesson  24.  The  Deuteronomic  Law  ... 

Lesson  25.  The  New  Covenant        .... 

Lesson  26.     The  Teachings  and  Work  of  the  Early  Prophets 
Review 


Pages 
iii-v 


79 

85 

92 

98 

104 

110 

116 

122 

126 

132 

137 

143 

148 


Copyright,  1911,  by  the  Bible  Study  Publishing  Co.,  Boston. 


Character  and  Contents  of  the  Course  ni 

CHARACTER   AND    CONTENTS   OF   THE    COURSE. 


INTRODUCTORY  NOTES. 

Note  1.  Purpose.  The  purpose  of  this  course  is  to  survey  those 
rehgious  ideas  which  unfolded  during  the  pre-Christian  era,  served  as  a 
preparation  for  Christianity,  and  finally  received  their  fullest  expres- 
sion and  realization  in  the  life  and  teachings  of  Jesus. 

Nofe  2.  Scope.  The  course  begins  with  a  sketch  of  the  old  Semitic 
world,  of  which  the  Hebrew  people  constituted  a  part,  traces  the  rise 
and  development  of  characteristic  features  of  the  religion  of  Israel,  and 
concludes  with  a  review  of  the  fundamental  religious  teachings  of 
Jesus. 

Note  3.  Method.  The  course  Is  divided  into  four  parts.  Each 
deals  with  a  specific  period  of  historical  and  religious  development. 

Part  I  describes  the  religions  of  ancient  Egypt,  Babylon,  and  Pales- 
tine (as  introductory  to  the  Biblical  records  of  Israel's  faith),  primitive 
forms  of  Hebrew  worship,  the  influence  of  the  exodus  upon  their  reli- 
gious life,  the  early  religious  literature  of  the  Hebrews,  and  concludes 
with  a  study  of  the  religious  aspects  of  David's  career. 

Part  II  begins  with  a  study  of  Solomon's  institution  of  the  temple 
service,  notes  the  character  of  the  religious  life  of  Israel  during  the 
period  of  the  divided  kingdom,  and  examines  the  religious  content  of 
the  earlier  prophetic  utterances,  carrying  the  course  forward  to  the 
time  of  the  exile. 

Part  III  covers  the  religious  developments  of  the  exilic  and  post- 
exilic  periods,  special  attention  being  given  to  the  later  prophetic 
writings,  the  establishment  of  Judaism  under  priestly  auspices,  and  the 
religious  temper  of  Israel  under  the  Maccabees. 

Part  IV  shows  how  the  religious  ideas  developed  in  the  Old  Testa- 
ment period  were  enlarged  and  spiritualized  in  the  teachings  of  Jesus. 

The  whole  study  thus  leads  naturally  to  the  second  year  course  of 
the  Senior  department,  which  covers  the  establishment  of  organized 
Christianity  by  the  Apostles  and  gives  a  brief  account  of  the  leading 
events  in  the  history  of  the  church  down  to  the  present  time. 

Note  4.  Longer  and  Shorter  Courses.  Classes  wishing  a  six  months' 
course  can  take  either  Parts  I  and  II  or  Parts  III  and  IV,  while  Parts 
I,  II,  and  III  make  an  appropriate  nine  months'  course.  Part  IV  ia 
so  based  upon  Part  III  that  it  cannot  be  studied  to  the  best  advantage 
without  a  previous  study  of  the  latter. 


w 


Introduction 


LESSON  TITLES  AND  SUBJECTS. 

(Subject  to  revision.) 
Part  I.     ISRAEL'S  RELIGION  TO  THE  END  OF  DAVID'S  ftEIGN. 

Lesson     1.     The  Old  Semitic  World.     Its  Physical  Features  and  its  Peoples. 
Lesson    2.     Religion  of  the  Ancient  Egyptians.     Its  Origin  and  Ciiaracteristics. 
Lesson    3.     Religion  of  the  Ancient  Babylonians.     Its  Beliefs  and  Ceremonies. 
Les.son    4.     Hammurabi's  Standards  of  Justice  and   Mercy.     Selections  from 

the  Babylonian  Code. 
Lesson    5.     Religions  of  Ancient  Palestine.     The  Baalim,  and  the  Worship  at 

the  High  Places. 
Lesson    6.     Primitive  Hebrew  Forms  of  Worship.     Sacrifices,  Sacred  Rites  and 

Ceremonies. 
Lesson    7.     Influence  of  the   Exodus  on  Israel's  Faith.     Jehovah's  Power 

Demonstrated. 
Lesson    8.     Israel's  Faith  in  the  Mosaic  Age.     Jehovah's  Sovereignty  Accepted. 
Lesson    9.     Israel's  Faith  during  the  Settlement.     Blending  of  the  Faiths  of 

the  Desert  with  those  of  Palestine. 
Lesson  10.     Early  Records  of  the  Hebrews.     Their  Dependence  on  Tradition. 
Lesson  11.     Religious  Phases  in  the  Establishment  of  the  Kingdom.     The 

Influence  of  Samuel. 
Lesson  12.     Growth  of  Israel's  Faith  under  the  Early  Monarchy.     Religious 

Aspects  of  David's  Career. 
Lesson  13.     Abiding  Ideas  in  the  Early  Religions.     Review  of  Lessons  1-12. 

Part  II.     ISRAEL'S  RELIGION  FROM   SOLOMON  TO  THE  BEGINNING 
OF  THE  EXILE. 

Lesson  14.     Early  Moral  and  Religious  Standards.     Israel's  Legal  Institutions. 

Lesson  15.  The  Religious  Value  of  Ritual.  Solomon's  Enlargement  of  the 
Temple  Service. 

Lesson  16.  Popular  Religion  in  the  Divided  Kingdom.  The  Setting  up  of  the 
Golden  Calves. 

Lesson  17.     The  Conflict  with  Baalism.     The  Crisis  in  the  Days  of  Elijah. 

Lesson  18.     Social  Justice  and  Righteousness.     The  Preaching  of  Amos. 

Lesson  19.     The  Divine  Justice  and  Love.     Hosea's  Message  to  a  Faithless  People. 

Lesson  20,  The  Higher  Idea  of  God.  Influence  of  the  Prophets  in  Attaining  a 
Truer  Faith. 

Lesson  21.     The  Moral  Demands  of  Religion.     The  Insufficiency  of  Ceremonies. 

Lesson  22.  Individual  Rksponsibility.  The  Religious  Estimate  of  the  In- 
dividual. 

Lesson  23.  Israel's  Uniquk  Relation  to  Jehovah.  Theocratic  Protests  against 
the  Monarchy. 

Lesson  24.     The  Deuteronomic  Law.     The  Great  Reformation  under  Josiah. 

Lesson  25.     The  New  Covenant.     Jeremiah's  Messianic  Conceptions. 

Lesson  26.  The  Teachings  and  Work  of  the  Early  Prophets.  Review  of 
Lessons  14-25. 


Character  and  Contents  of  the  Course 


PART  m.     ISRAEL'S  EXILIC  AND  POST-EXILIC  RELIGION. 

Lesson  27.     Israel  after  the  Fall  of  Jerusalem.     How  this  Catastrophe  Af- 
fected its  Life  and  Faith. 
Comforting  Messages  to  the  Exiles.     Ezekiel's  Work  in  Babylonia. 
Jehovah's  Character  and  Israel's  Destiny.     The  Rebuilding  of  the 

Temple. 
The    Ideal    Servants    of   Jehovah.     Their    Vicarious    Sufferings  as 

Instruments  of  Redemption. 
The    Rise   of   Judaism.     Nehemiah's    Enforcement    of   the    Law    in 

Jerusalem. 
The  Acceptance  of  the  Priestly  Law.    Ezra  and  the  Great  Assembly. 
Israel's  Narrowness  and  Jehovah's  Love.     Teachings  of  the  Book 

of  Jonah. 
The  Maccabean  Struggle.     Its  Effect  on  Israel's  Life  and  Faith. 
The  Kingdom  of  God.     Messianic  Visions  of  Jehovah's  Reign. 
Later  Developments  of  Judaism.     Rise  of  the  Pharisees   and   the 

Sadducees. 
The  Religion  of  the  Law.     What  it  Accomplished,  and  wherein  it 

Fell  Short. 
Other   Preparations  for   Christianity.     How   Greece   and   Rome 

Paved  the  Way  for  its  Rapid  Spread. 
The  Progressive  Nature  of  Divine  Revelation,     Review  of  Lessons 

27-38. 

IV.     CHRISTIANITY  THE  FULFILMENT  OF  ISRAEL'S  FAITH. 

The  Old  Testament  Religion  Passing  into  the  New.  Thr,  Preach- 
ing of  John  the  Baptist. 

Jesus'  Mission  in  the  World.  The  Establishment  of  the  Kingdom  of 
God. 

Jesus  the  Great  Teacher.  His  Relation  to  the  Old  Testament  Reli- 
gion. 

Jesus'  Testimony  concerning  Himself.  His  Relation  to  the  Father 
and  to  the  World. 

Jesus'  Teaching  respecting    God.     The  Divine  Fatherhood. 

Jesus'  Teaching  respecting  Man.    Human  Sonship  and  Brotherhood. 

Jesus'  Teaching  respecting  Sin.     Its  Essence  Found  in  Selfishness. 


Lesson  28. 

Lesson  29. 

Lesson  30. 

Lesson  31. 

Lesson  32. 

Lesson  33. 

Lesson  34. 

Lesson  35. 

Lesson  36. 

Lesson  37. 

Lesson  38. 

Lesson  39. 

PART 

Lesson  40. 

Lesson  41. 

Lesson  42. 

Lesson  43. 

Lesson  44. 

Lesson  45. 

Lesson  46. 

Lesson  47. 

Lesson  48. 

Lesson  49. 

Lesson  50. 

Lesson  51. 

Lesson  52. 

Redemption  from  Sin  through  Faith  and 


Jesus'  Way  of  Salvation. 
Obedience. 

Jesus'  Law  of  Love.     The  Unselfishness  of  a  Good  Life. 

Jesus'  Teaching  in  Regard  to  the  Future  Life.     Its  Contrast  with 

Old  Testament  Beliefs. 
Jesus'  Abiding  Presence.     The  Mission  of  the  Holy  Spirit. 
Christianity  for  the  World.     The  Great  Commission. 
Christianity  the  Final  Religion.     Review  of  Lessons  40-51. 


Jntroduction 


DIRECTIONS  FOR  STUDY. 


Students  are  advised  to  use  in  connection  with  this  course  the  Ameri- 
can Revised  Version  of  the  Bible,  wliich  is  undoubtedly  the  best. 

Note  carefully  the  subject  and  scope  of  each  lesson  as  given  in  the 
title  and  as  expanded  in  the  "  Object  of  the  Lesson,"  Note  1. 

Read  the  Scripture  passage  indicated  at  the  head  of  the  lesson, 
and  consider  its  bearing  on  the  subject  in  hand. 

Read  all  the  lesson  "Notes,"  pausing  after  each  one  to  let  the  mind 
dwell  on  its  contents.  Look  up  the  Scripture  references.  Until  this 
has  been  done  do  not  look  at  the  *'  Questions  on  the  Lesson." 

Under  each  of  the  "  Questions  on  the  Lesson  "  write  a  brief  answer. 
Whoever  fails  to  do  this  will  miss  one  of  the  most  helpful  features  of 
these  lessons.  If  the  class  come  with  the  answers  carefully  prepared 
and  written  out,  this  part  of  the  lesson  can  be  passed  over  rapidly. 

Study  for  yourself  some  particularly  interesting  point  suggested 
by  the  lesson.  This  may  be  a  belief,  a  religious  rite,  a  custom,  a 
temple,  a  heathen  deity,  a  biography  or  some  historic  event.  What- 
ever it  is,  study  it  carefully.  Make  this  course  contribute  to  your 
fund  of  general  knowledge  by  a  good  use  of  whatever  libraries  may 
be  within  reach. 

Make  note  of  one  or  two  of  the  most  interesting  cjnestions  that  come 
to  mind  as  you  study  the  lesson,  and  bring  them  up  for  discussion  in 
the  class.  If  no  questions  come,  study  the  lesson  again,  and  think 
harder. 

Keep  note-book  and  pencil  in  hand  botli  when  studying  the  lesson 
at  home  and  when  going  over  it  in  the  class.  In  the  note-book  write 
(1)  what  you  have  to  say  on  the  several  points  indicated  under  "Note- 
book Work";  (2)  any  special  assignment  made  to  you;  (3)  interesting 
results  of  investigations,  or  questions  that  arise  in  private  study  or 
in  the  class.  Such  use  of  the  note-book  is  indispensable  if  the  best 
results  are  to  be  attained. 

Read  these  suggestions  frequently,  and  with  each  lesson  put  them 
into  practice. 


PART  n 

Israel's  Reugion  from  Solomon  to  the  Beginning  of  the 

Exile 


Lesson  14.     EARLY  MORAL  AND  RELIGIOUS  STANDARDS. 

Israel's  Legal  Institutions. 

Scripture  Reading:  The  Book  of  the  Covenant.     Ex.  20:  22 — 23:33. 

Note  1.  Object  of  the  Lesson.  To  call  attention  to  some  of 
the  laws  by  which  the  Hebrews  regulated  social  conduct  and  religious 
practices  after  the  settlement  in  Canaan. 

Note  2.  "  The  Book  of  the  Covenant."  The  laws  in  Ex.  20: 22— 
23:19  are  universally  conceded  to  be  among  the  oldest  survivals 
of  Hebrew  literature.  Their  primitive  character  is  shown  by  the 
use  of  rudimentary  altars  (20:24-26),  the  bringing  of  judicial  cases 
directly  to  God  (21:6;  22:8,  9),  the  granting  of  asylum  (21:13,  14), 
the  retaining  of  "tit  for  tat"  punishments  (21:23-25),  not  eating 
animals  killed  by  wild  beasts  (22:31),  and  other  archaic  practices. 
These  laws  were  adapted  to  a  simple  condition  of  society,  and  for 
people  mainly  engaged  in  agriculture.  These  facts  suggest  that 
they  may  have  assumed  substantially  their  present  form  and  ar- 
rangement when  the  Israelites  had  ceased  to  be  mere  w^andering 
shepherds  and  had  become  settled  farmers,  but  before  they  had  de- 
veloped the  complex  conditions  of  the  late  monarchy.  INIany  of  the 
regulations  no  doubt  give  legal  expression  to  long  established  cus- 
toms, and  some  of  them  may  go  back  to  the  decisions  wliich  Moses 
gave  when  acting  as  a  judge  in  the  wilderness  (Ex.  18: 13-27).  New 
laws  were  added  as  occasion  required,  the  whole  being  still  per- 
meated by  the  spirit  of  the  great  lawgiver,  and  naturally  retaining 
the  old  name,  "  The  Law  of  Moses."  They  represent  a  growth  ex- 
tending over  the  period  from  about  1200  to  750  b.  c.  Probably 
most  of  them  w^ere  in  force  during  the  days  of  David  and  Solomon. 
In  24:3  this  code  is  described  as  "the  words  of  Jehovah"  and 
"  the  ordinances."  The  latter  term  applies  specifically  to  the 
civil  laws  beginning  at  21:1,  and  the  former  term  to  the  religious 
regulations  in  20:  22-26;  22: 18-24,  28;  23: 1-3,  6-19.  The  title  "  The 
Book  of  the  Covenant "  was  probably  used  as  a  designation  for 
the  entire  code,  but  originally  it  may  have  been  applied  only  to 
"  the  words  of  Jehovah  " — "  all  that  Jehovah  hath  spoken  " — 
which  the  people  bound  themselves  to  obey. 

79 


BO  Preparations  jor  Christianity 


Lesson 


Note  3.  Decalogues  in  the  Book  of  the  Covenant.  Attention 
has  already  been  called  to  two  decalogues  (Note  5,  Lesson  8),  which 
are  represented  as  embodying  the  terms  of  the  covenant  which 
Jehovah  established  with  Israel.  They  show  the  early  custom  of 
arranging  laws  in  groups  of  ten  (decads),  and  with  subordinate 
groups  of  five  (pentads),  a  device  no  doubt  suggested  by  the  ten 
fingers,  five  and  five,  and  used  in  childlike  fashion  as  an  aid  to  memory. 
It  need  occasion  no  surprise,  therefore,  to  find  that  the  primitive 
code  in  Ex.  20:22 — 23:19  is  largely  made  up  of  decalogues,  each 
embracing  ten  generally  related  topics,  and  divided  into  pentads 
in  which  the  relation  is  closer  still.  In  some  cases  the  two  parts 
of  a  decalogue  have  been  separated,  and  in  one  case  at  least  several 
missing  links  seem  to  have  been  preserved  in  a  corresponding  pentad 
in  Deuteronomy.  Nine  decalogues  have  been  found  in  these  chap- 
ters, five  of  them  containing  civil  and  criminal  laws,  or  *'  ordinances,  " 
and  four,  religious  and  humane  laws,  or  "  words  of  Jehovah."  The 
former,  like  the  code  of  Hammurabi  (Lesson  4),  state  each  case  as  a 
supposition,  "  if  a  man,"  while  the  latter  use  direct  address,  '*  thou 
shalt,"  or  "  thou  shalt  not." 

Note  4.  The  "  Words  of  Jehovah."  The  first  half  of  the  first 
of  the  religious  decalogues  is  given  in  Ex.  20:23-26;  the  second, 
which  seems  to  have  been  displaced,  occurs  in  Ex.  22: 28-3  L  The 
general  subject  is 

Duties  toward  God. 

A.     Worship.  IV.     If  thou  make  me  an  altar 

L     Thou     shalt     make     no  of  stone,  thou  shalt  not 

other  gods  with  me.  build  it  6f  hewn  stones; 

11.     Gods  of  silver  and  gods  ^^^^^  t^^^^l  ^'^\  "P/^^ 

of  gold  thou  shalt  not  *^^    "P?".  '^>  ^^^^^  ^^^^ 

make  unto  thyself.  polkited  it. 

III.     An    altar   of   earth   thou  ^'     ^^^''    f  ^^*    ^^^    -^   .^^P 
,    ,.          1            .  by    steps     unto     mine 
shalt    make    unto    me,  ^        ^f  ^  ^i           i     i 
,        1    ,.              -n  altar;  that  thy  naked- 
and      shalt      sacrince  ,          .     -^              . 
.r              xu      u       t    f  ii^ss  be  not  uncovered 
thereon    thy    burnt-ot-  ., 
»    .               f  .1  thereon, 
lerings,  and  thy  peace- 
offerings,     thy     sheep,  I^-     Loijaltij. 
and     thine     oxen;     in  VJ.     Thou     shalt     not     revile 
every    place    where    I  God,     nor    curse    the 
record  my  name  I  will  ruler  of  thy  pco])lo. 
come  unto  thee  and  I  VII.      Thou  shalt  not  deUiy   to 
will  bless  thee.  offer    of    thy    harvest. 


Fourteen  ^^^.ly  j!^^j.^i  ^^^  Religious  Standards  81 

and  of  the  outflow  of  with  its  dam;   on  the 

thy  presses.  eighth  day  thou  shalt 

VIII.     The     first-born     of    thy  give  it  me. 

sons    shalt    thou    give  X.     Ye  shall  be  holy  men  unto 

unto  me.  me:    therefore  ye  shall 

IX.     Thou    shalt   give   to    me  not  eat  any  flesh  that 

the  first-born  of  thine  is  torn  by  beasts  in  the 

oxen,  and  of  thy  sheep:  field;  ye  shall  cast  it  to 

seven  days  shall  it  be  the  dogs. 

The  administration  of  impartial  justice  in  Oriental  courts  has 
always  been  attended  with  difficulty.  The  temptation  through 
malice  or  greed  to  raise  false  reports  against  innocent  persons, 
the  abundance  of  witnesses  who  for  pay  will  swear  to  anything, 
or  who  can  be  intimidated  by  the  crowd  to  suppress  their  own  con- 
victions, and  the  rarity  of  judges  who  will  not  accept  bribes,  make 
it  no  easy  matter  for  a  poor  man  to  obtain  justice,  no  matter  how 
righteous  his  cause.  Against  such  iniquitous  proceedings  the  dec- 
alogue in  Ex.  23: 1-3,  6-8  seeks  to  provide. 

Perversions  of  Justice. 
A.     By  Witnesses.  the  justice  due  to  thy 

I.     Thou    shalt    not    raise  a  poor  in  his  cause. 

false  report.  yil.     Thou  shalt  put  far  from 

II.     Thou  shalt  not  conspire  thee    every    false    ac- 

with  the  wicked  to  be  cusation. 

an  unrighteous  witness.  i    u       ^  i 

rr^i         ,    r  P  11         1         VIII.      Ihou  shalt  not  condemn 

III.     Thou  shalt  not  follow  the  ^^   ^^^^j^  ^j^^   innocent 


multitude  to  do  evil 
IV.     Thou  shalt   not  so  bear 


and  righteous. 


witness    in    a    case    as  I^'     [Thou  shalt]   not  justify 

to  prevent  justice.  *he  wicked. 

V.     Thou   shalt   not   favor   a  X.     Thou      shalt      take      no 

poor  man  in  his  cause  bribe:     for     a     bribe 

[because    he    is    poor].  blindeth      them      that 

have    sight,    and    per- 

B.     By  Judges.  verteth  the  cause  of  the 

VI.     Thou   shalt    not    pervert  righteous. 

Two  other  decalogues  belonging  to  this  general  class  appear  in 
the  following  passages: 


8£ 


Preparations  for  Christianity 


A.     Toward  Men. 
(I)     Ex.    22:21;    (II)    22 


Kindness. 

B,     Toward  Animals. 
(Ill)       (VI)     Ex.     23:4      [Deut.     22:1; 
23a;  (IV)  256;  (V)  26.  (VII)  2;  (VIII)  3]  (IX) 

Ex.   23:   5    [Dent.   22:4; 
(X)  6,  7]. 
Sacred  Seasons. 
A.     Command  to  Observe  them.  B.     How  to  Observe  them. 

(I)     Ex.     23:10,     11;     (II)     12;      (VI)     Ex.      23:17;      (VII)      18a; 
(III)   15a;   (IV)    l«a;   {\)  (VIII)    186;    (IX)    19a; 

166.  (X)   196. 

Note  5.  The  "  Ordinances."  The  four  decalogues  which  seem 
to  have  entered  into  the  construction  of  this  civil  and  criminal  code 
are  as  follows : 

Rights  of  Slaves. 


A.     Males. 
(I)     Ex.  21:2;  (II)  3a;  (III) 


(I) 


(IV)  4;  (V)  5,  6. 

Assaults. 
A.     Capital  Offenses. 
Ex.  21:12;  (II)  13;  (III)  14;      (VI) 
(IV)   15;  (V)   16. 


B.     Females. 
(VI)     Ex.  21:7;  (VII)  8;  (VIII) 
9;  (IX)  10;  (X)  11. 


B.     Minor  Offenses. 
Ex.    21:18,    19;    (VII)    20; 
(VIII)     21;      (IX)     26; 

(X)  27. 


Laws  regarding  Domestic  Animals. 
A.     Injuries  by  Animals.  B.     Injuries  to  Animals. 

(I)     Ex.  21:28;  (II)  29;  (III)  30;      (VI)     Ex.    21:33,    34;    (VII)    35; 
(IV)  31;  (V)  32.  (VIII)    36;    (IX)    22:1; 

(X)  4. 

Responsibility  for  Property. 
A.     Property  in  General.  B.     Property  in  Cattle. 

(I)     Ex.    22:5;    (II)    6;    (III)    7;       (VI)     Ex.    22:10,    11;    (VII)    12; 
(IV)  8;  (V)  9.  (VIII)      13;     (IX)      14; 

.      (X)  15. 

The  second  half  of  a  fifth  decalogue  relating  to  social  purity  and 
apostasy  is  given  in  Ex.  22:16-20,  wliile  the  first  half  seems  to  have 
been  preserved  in  Deut.  22:13-27. 


Fourteen  ^^^ly  Moral  and  Religious  Standards  83 

Note  6.  Elevated  Morality  of  the  Hebrew  Code.  A  comparison 
of  this  remarkable  series  of  laws  with  corresponding  regulations 
in  other  ancient  codes  reveals  high  moral  standards  that  could  not 
have  been  reached  except  on  the  basis  of  a  liighly  developed  religion. 
While  some  of  the  prescribed  penalties  still  conform  to  primitive 
Semitic  customs  in  that  they  are  vindictive  rather  than  compensatory, 
nevertheless  the  code  as  a  whole  displays  a  striking  solicitude  for 
an  impartial  administration  of  justice,  for  the  })rolecti<)n  of  the  poor, 
the  weak,  and  strangers,  for  a  merciful  treatment  of  skives  and  animals, 
and  for  the  preservation  of  the  purity  of  the  family  at  any  cost. 
The  injunctions  to  return  to  one's  enemy  his  ox  or  ass  that  has 
strayed,  and  to  help  him  raise  up  his  beast  that  has  fallen  under  a 
heavy  burden,  do  not  indeed  attain  to  the  Christian  standard  of 
loving  one's  enemy  (Mt.  5:44),  but  they  certainly  rise  far  above 
the  natural  impulse  to  do  him  all  the  harm  one  can.  In  the  East 
a  poor  man's  outer  garment  is  still  his  bed,  and  therefore  the  pro- 
hibition against  keeping  it  over  night  as  a  pledge  (Ex.  22:26)  is  a 
humane  provision  worthy  of  the  highest  praise.  Such  also  is  the 
command  not  to  charge  interest  on  money  loaned  to  a  poor  man 
who  may  be  on  the  verge  of  ruin.  Taken  all  in  all,  these  early 
Hebrew  standards,  despite  crudities  not  yet  outgrown,  teach  a  spirit 
of  rectitude  and  mercy,  a  subduing  of  personal  hatreds,  and  an 
exercise  of  self-denial  for  which  one  looks  in  vain  in  the  laws  of  the 
surrounding  nations.  The  most  probable  reason  for  this  higher 
moral  attainment  is  that  the  Israelites  after  their  settlement  in  Canaan 
came  to  think  of  Jehovah  less  as  a  God  of  war,  and  more  as  a 
righteous  King  who  loved  justice  and  mercy. 

Additional  Reading  References. 

(1)  Bennett:  Neio  Century  Bible,  Exodus,  pp.  167-196.  (2) 
Early  Decalogues  in  Ex.  chs.  20-23.  Kent:  Israel's  Laws  and 
Legal  Precedents,  pp.  26-28.  (3)  Justice  in  the  Law-books.  Kent: 
Founders  and  Riders  of  United  Israel,  pp.  220-222.  (4)  IVIorality 
of  Hebrew  Code  Compared  with  Hammurabi's.  Kent:  Israel's 
Laws  and  Legal  Precedents,  pp.  24,  25.  Hastings'  Dictionary  of  tJie 
Bible,  extra  vol.,  p.  664.  Wade:  Old  Testament  Ilistori/,  pp. 
160-163. 

Review  and  Preliminary  Questions. 
1.  What  religions,  noted  during  the  first  quarter,  influenced  more 
or   less   the   development   of   Isriu^l's    religion?     2.   What   j)eriod   of 
religious  development  was  covered  by  the  lessons  of  that  quarter? 


84  Preparations  for  Christianity 


Lesson 


3.  What  period  is  covered  by  the  lessons  of  this  quarter?     4.  What 
is  the  title  of  this  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  To  what  period  of  Hebrew  history  may  we  ascribe  the  code  in 
Ex.  20 : 2!2— 23 :  19  ?     (Note  2.) 


2.  Into  what  two  classes  of  laws  is  the  code  divided? 


3.  What  title  was  given  to  the  entire  code? 


4.  What  smaller  and  earlier  groups  of  laws  formed  the  basis  ior 
this  code?     (Note  3.) 


5.  How  many  of  these  smaller  groups  have  been  discovered  in 
the  code? 


6.  What   general   topics   are   covered    by   the   decalogues   in   the 
Words  of  Jehovah  "?     (Note  4.) 


7,  What  social  conditions  called  for  the  laws  respecting  witnesses 
and  judges? 


8.  What   general   topics    are   covered   by   the   decalogues   in   the 
"Ordinances"?     (Note  5.) 


9.   Mention  some  particulars  that  illustrate  the  high  moral  and 
humane  ideas  in  the  Hebrew  code.      (Note  G.) 


10.  How  did  the  Hebrews  attain  these  elevated  moral  ideas? 


Fifteen  jliG  RcUcjious  Vdluc  oj  Riiual  85 

Questions  for  Consideration. 

1.  How  does  the  administration  of  justice  affect  the  welfare  of 
a  community? 

2.  Why  are  witnesses  sworn  "  to  tell  the  truth,  the  whole  truth, 
and  nothing  but  the  truth  "  ? 

3.  To  what  extent  is  it  right  to  try  to  influence  the  action  of  a 
judge  or  jury,  and  when  does  such  attempt  become  wrong? 

4.  Why  should  we  render  help  to  an  enemy  in  need  ? 

Note-book  Work. 

On  the  chart  indicate  the  approximate  period  covered  by  the 
early  development  of  Israel's  laws  (Note  2),  and  in  the  column 
of  religious  develo})ments  indicate  for  the  same  period  the  change  in 
Israel's  conception  of  Jehovah  (Note  6). 

Write  out  in  full  in  the  note-book  one  or  more  of  the  decalogues 
indicated  by  references  in  Notes  4  and  5. 

Bible  Text.     "  Blessed  are  they  that  are  perfect  in  the  way. 

Who  walk  in  the  law  of  Jehovah."    Ps.  119: 1. 


Lesson  15.     THE  RELIGIOUS  VALUE  OF  RITUAL.     Solomon's 
Enlargement  of  the  Temple  Service. 

Scripture  Reading:  The  Building  of  the  Temple.     1  Ki.  ch.  6;  7:13-ril. 

•Note  1.  Object  of  the  Lesson.  To  show  how  the  building  of  the 
temple  in  Jerusalem  in  time  gave  a  great  impetus  to  the  centraHzation 
and  to  the  ceremonial  interpretation  of  religion. 

Note  2.  The  Kings  as  Patrons  of  National  Worship.  In  the 
ancient  world  no  distinction  was  made  between  church  and  state. 
The  two  were  inseparable,  and  the  king  was  the  recognized  head  of 
both.  He  was  regarded  a.s  semi-divine,  and  his  will  as  an  expression 
of  the  ^vill  of  the  gods.  The  nation  was  as  responsible  for  the  support 
of  public  worship  as  for  that  of  the  army.  As  the  revenues  of  the 
state  were  almost  wholly  under  the  control  of  the  king  he  naturally 
directed  the  building  and  maintenance  of  the  chief  national  sanctu- 
aries. A  very  large  part  of  the  inscriptions  made  by  Babylonian  and 
Assyrian  kings  is  devoted  to  accounts  of  their  pious  and  patriotic 
activities  in  building  and  restoring  the  temples  of  the  national  gods. 


86 


Preparations  for  Christianity 


Lesson 


Naturally  the  rulers  of  Israel  also  came  to  be  regarded  as  Jehovah's 
representatives,  and  as  the  chief  patrons  and  protectors  of  His  wor- 
ship. Accordingly,  when  David  established  his  capital  at  Jerusalem, 
it  was  one  of  his  first  and  most  obvious  duties  to  take  under  his 
immediate  care  Jehovah's  ark,  the  sacred  symbol  of  Ilis  presence. 
This  transfer  of  the  ark  may  have  implied  a  further  purpose  to  build  a 
temple  in  which  to  keep  it.  The  account  of  this  plan  is  regarded, 
however,  by  some  writers  as  coming  from  a  later  tradition.  In  any 
case,  the  plan  was  not  realized  until  the  beginning  of  Solomon's 
reio-n. 


Note  3.  Solomon's 'Temple  and  its  Original  Purpose.  Solomon's 
reign,  which  began  about  977  b.  c,  was  idealized  by  later  generations 
and  regarded  as  the  culmination  of  Israel's  political  glory.  In  con- 
trast with  the  simplicity  of  David's  rule,  its  external  aspects  were 
magnificent,  but  its  internal  condition  foreboded  ruin.  It  began  with 
high  religious  ideals  and  ended  in  virtual  apostasy.  Solomon's 
ambition  to  rival  the  architectural  achievements  of  other  Oriental 
despots  made  him  the  greatest  builder  among  the  Hebrew  kings. 
Foremost  among  the  structures  on  which  he  lavislied  the  revenues  of 

his  kingdom  were  his  palace  and 
the  temple  in  Jerusalem.  The 
fourth  year  of  his  reign,  in  which 
the  temple  was  begun,  ever  after 
marked  an  epoch  in  Israel's  his- 
tory. Seven  and  a  half  years  were 
spent  in  building  it,  while  thirteen 
were  required  by  the  royal  resi- 
dences. It  is  highly  improbable 
that  Solomon  himself  attached  to 
the  temple  the  enormous  impor- 
tance which  it  had  naturally  ac- 
quired when  the  books  of  Kings  and  Chronicles  were  written  (Note 
2,  Lesson  12).  Originally  it  seems  to  have  been  designed  merely  as 
the  royal  chapel,  and  erected  as  much  to  gratify  Solomon's  pride  as 
for  Jehovah's  honor.  But  })eing  the  royal  sanctuary,  and  sheltering 
the  sacred  ark,  it  was  inevitable  that  it  should  gradually  overshadow 
the  other  sanctuaries  in  the  land  and  eventually  lead  to  their  sup- 
pression. That  it  was  a  beautiful  and  costly  structure  cannot  be 
doubted;  but  the  statement  (1  Chron.  22:14)  that  David  had  gathered 
$5,000,000,000  for  its  erection  probably  refiects  the  idealizing  tendency 
of  a  period  seven  centuries  later. 


Solomon's  Temple. 
Kestored  according  to  Stade. 


Fifteen 


The  Religious  Value  of  Ritual 


87 


Note  4.     Site,  Dimensions,  Arrangements  and  Utensils.    Solo- 
mon's temple  was  situated  near  the  top  of  Zion,  the  eastern  ridge 


Cross  Section  of  the  Temple. 

After  Stade. 


VfXAAAAA^/VWVWV^A^aO'y^^,^^^ 


included  within  the  present 
walls  of  Jerusalem.  It  faced 
toward  the  east.  Below  it,  on 
the  southern  slope  of  the  ridge, 
lay  the  royal  buildings. 

As  the  temple  was  not  intended 
as  a  gathering  place  for  worship- 
ers but  as   a   house   for  Israel's 
God,   its   dimensions   were   quite 
moderate — the      interior      being 
ninety  cubits  in  length,  twenty  in 
width,     and     tliirty     in     height. 
To  this  must  be  add- 
ed   the    thickness    of 
the  walls  as  an  allow- 
ance   for    the    roof. 
Whether     Solomon's 
builders      used      the 
short    cubit    of    sev- 
enteen   and    a    half 
inches,    or    the    long 
cubit  of  twenty  and 
a  half  is  not  known. 
In  front  of  the  house 
was  a  porch,  and  on 
each    of    the    other 
three  sides,  rising  in 
three     stories,     were 
small    chambers    for 
the  priests. 

A  partition  divid- 
ed the  house  into 
two  rooms,  known 
in  later  times  as  the 
Holy  Place  and  the 
Most  Holy  Place,  or 
Oracle.  Doors  of  olive  wood  afforded  comnumicalion  between 
them.  The  Oracle  was  a  cubical  chamber,  absolutely  dark,  and 
containing  only  the  ark,  which  was  overshadowed  by  the  wings  of  two 
large  cherubim.     The  exact  form  of  these  imaginary  creatures  is  not 


Longitudinal  Section  of  the  Temple. 
After  static. 


UMiiH- 


1 


Ground  Plan  of  Temple.  After  Stade. 
Exn.AXATiox  OK  TDK  CiTs.  P.  The  bronze  pillars— "Jnchin " 
and  "Boaz"  (1  Ki.  7:21).  A.  The  porch  (1  Ki.  f!:.S).  B.  The  Holy 
Place,  or  "the  house"  (1  Ki.  li:  K),  17).  C.  Tlie  Most  Holy  Place,  or 
"  oracle"  (1  Ki.  6: 16,  17).  D.  The  side-chambers  (1  Ki.  t;:.5.  6).  E. 
Upper  Chambers,  over  the  Most  Holy  Place  ('i.Chron.  .!:!)).  W.  Win- 
dows for  lighting  the  Holy  Place  (1  Ki.  H:  4).    a.  Altar  of  incense. 


88  Preparations  for  Christianity 


Lesson 


certain.  The  idea  of  them  may  have  been  derived  from  the  huge 
composite  figures  which  stood  at  the  entrances  to  many  ancient 
temples  and  palaces,  and  which  had  the  body  of  a  lion,  or  bull,  the 
head  of  a  man,  and  the  wings  of  an  eagle.  They  were  symbolic 
guardians  of  the  divine  or  royal  presence.  In  the  Holy  Place,  in 
front  of  the  door  to  the  inner  shrine,  stood  the  table  of  showbread, 
a  survival,  no  doubt,  of  the  primitive  idea  that  the  gods  needed 
offerings  of  food  (Note  4,  Lesson  6).  Whether  the  two  brazen  pillars 
stood  within  the  porch  or  detached  from  the  building  is  uncertain. 

In  the  great  court  which  surrounded  the  temple,  and  just  in  front 
of  the  porch,  on  the  highest  point  of  the  ridge,  was  the  place  of 
sacrifice,  where  stood  (possibly  not  until  after  Solomon's  time)  the 
great  altar  of  burnt  offering.  Over  this  spot  stands  now  the  Dome 
of  the  Rock,  or  Mosque  of  Omar.  On  the  surface  of  the  exposed 
rock  a  channel  is  visible  which  may  have  conveyed  the  blood  of 
the  sacrifices  to  an  underground  cavern.  In  the  southeastern  part  of 
the  court  stood  the  huge  "  molten  sea,"  and  ten  similar,  but  smaller, 
lavers  on  wheels  were  moved  about  as  needed.  Solomon,  moreover, 
prepared  a  multitude  of  minor  utensils  for  the  use  of  the  priests  in  the 
performance  of  their  duties. 

Note  5.  The  Enlargement  of  the  Temple  Service.  If  the  trans- 
fer of  the  ark  to  Jerusalem  furnished  an  occasion  for  national  joy, 
numerous  sacrifices,  dancing,  shouting  and  music  (2  Sam.  6:12-15), 
much  more  would  the  dedication  of  the  temple  justify  the  most 
elaborate  ceremonies  that  the  culture  of  his  day  could  devise.  When, 
however,  the  Chronicler  transfers  to  this  occasion  a  perfected  ecclesi- 
astical system  with  its  courses  of  priests,  Levitic  choirs,  priestly 
trumpeters,  and  other  ministers,  we  can  hardly  fail  to  see  in  this 
description  a  picture  of  wliat  he  thought  the  dedication  would  have 
been  had  it  taken  place  in  his  own  day.  But  while  it  is  true  that  the 
early  records  in  Kings  give  us  few  details  respecting  the  changes  that 
took  place,  there  can  be  no  question  that  the  completion  of  the  most 
magnificent  sanctuary  in  Israel  witnessed  a  great  extension  of  the 
ceremonies  hitherto  employed  in  the  humbler  sanctuaries.  In  view 
of  the  close  relation  then  existing  between  religion  and  secular  affairs, 
the  enormous  devploj)ment  of  Solomon's  court  suggests  a  somewhat 
similar  development  of  the  service  in  the  temple  which  was  an  adjunct 
of  the  palace.  Solomon  himself,  as  Jehovah's  representative,  per- 
formed the  duties  of  the  chief  priest  of  the  nation.  Other  leading 
priests  were  appointed  by  him,  and  were  given  the  rank  of  royal 
counselors  (1  Ki.  4:4,  5).     The  number  of  ordinary  priests  must  have 


FiUeen  rp^^  Religions  Value  of  Ritual  89 

been  greatly  enlarged,  and  their  duties  more  clearly  defined.  Even 
if  we  do  not  accept  the  Chronicler's  point  of  view,  it  is  altogether 
reasonable  to  suppose  that  not  a  little  of  the  complicated  and  osten- 
tatious worship  which  grew  up  around  the  temple,  and  of  which  the 
later  records  give  abundant  evidence,  must  be  traced  back  to  Solo- 
mon's reign. 

Note  6.  The  Significance  and  Value  of  Ritual.  In  primitive 
times  worship  consisted  almost  wholly  in  the  performance  of  certain 
rites  by  which  it  was  supposed  that  the  favor  of  gods  or  demons  could 
be  won,  or  their  displeasure  turned  aside.  Set  forms  of  words  were 
devised,  and  certain  lines  of  action  or  conduct  prescribed,  in  order  to 
attain  this  end.  When  good  results  followed  the  recitation  of  a 
formula  or  the  performance  of  a  ceremony,  it  was  taken  as  proof  of  its 
efficacy  (comp.  Note  4,  Lesson  3);  when  the  desired  result  did  not 
follow,  this  was  attributed  to  some  error  in  the  recitation  or  mistake 
in  the  ceremony.  As  sanctuaries  increased  in  importance  it  was 
manifestly  for  the  interest  of  the  priests  to  magnify  their  office  as  far 
as  possible  by  making  the  ritual  impressive  and  spectacular.  In  the 
course  of  time  these  ceremonies  came  themselves  to  be  regarded  as 
sacred,  so  that  any  variation  from  the  established  form  was  considered 
gross  wickedness.  As  long  as  religion  continued  to  be  thought  of  as 
a  matter  chiefly  of  outward  performances,  so  long  rituals  continued  to 
flourish.  But  as  soon  as  men  began  to  see  that  true  religion  is 
primarily  a  matter  of  the  inward  life,  the  use  of  rites  and  ceremonies 
in  connection  with  worship  began  to  decline,  and  in  some  instances 
they  have  been  almost  wholly  abandoned.  That  our  Lord  did  not 
abolish  ritual  when  lie  said,  "  God  is  a  Spirit:  and  they  that  worship 
him  must  worship  in  spirit  and  truth  "  (Jo.  4 :  24),  is  seen  in  the  reten- 
tion of  a  weekly  day  of  rest  and  in  the  institutions  of  baptism  and 
the  Lord's  Supper.  To  these  have  been  added  the  almost  universal 
observance  in  Christian  lands  of  Christmas  and  Easter.  Religious 
ceremonies  in  their  simplest  form  assist  in  giving  expression  to  inward 
feelings,  as  of  reverence  by  bowing  the  head  during  j^ublic  prayer; 
or,  in  their  more  spectacular  form,  to  impart  dignity  and  impressive- 
ness  to  worship,  as  in  the  Catholic  ritual  of  the  mass.  "  Without 
such  institutions,  reHgion  might  be  preserved,  indeed,  by  a  few  of 
superior  undcu-standing  and  of  strong  powers  of  reflection,  but  among 
mankind  in  general  all  traces  of  it  would  soon  be  lost.  When  the 
end  for  which  they  are  appointed  is  kept  in  view,  and  the  simple 
examples  of  the  New  Testament  are  observed,  they  are  of  vast  im- 
portance to  the  production  both  of  pious  feelings  and  of  \'irtuous 


90  Preparations  for  Christianity 


Lesson 


conduct."  It  is  of  the  utmost  importance,  therefore,  never  to  forget 
the  deeper  spiritual  truths  of  which  the  ceremonies  are  but  the  sym- 
bols, and  that  religion  is  a  personal  attitude  toward  God  that  has  to 
be  expressed  in  life  and  service  as  well  as  in  formal  worship. 

Additional  Reading  References. 
(1)  Solomon's  motive  in  building  the  temple.  Kent:  Founders 
and  Rulers,  p.  198.  (2)  For  further  information  respecting  the  site  of 
the  temple,  its  dimensions,  the  exterior  and  interior  arrangements, 
furniture,  etc.,  see  Bible  dictionaries,  article  "  Temple,"  and  com- 
mentaries on  1  Ki.  chs.  6,  7.  (3)  The  religious  influence  of  Solomon 
and  the  temple.     G.  A.  Smith,  Jerusalem,  vol.  ii,  pp.  78-82. 

Review  and  Preliminary  Questions. 
1.  What  part  of  the  book  of  Exodus  is  known  as  *'  The  Book  of  the 
Covenant"?  2.  What  two  classes  of  laws  are  contained  in  it?  3. 
How  many  decalogues,  in  whole  or  in  part,  have  been  found  in  it?  4. 
In  what  respects  was  this  code  superior  to  the  known  laws  of  sur- 
rounding nations?     5.  What  is  the  title  of  this  lesson ?     its  object? 

Questions  on  the  Lesson. 
1.  In  the  ancient  world,  what  was  the  religious  position  of  the  king? 
(Note  2.) 


2.  What  bearing  did  this  have  on  the  erection  of  a  temple  at  Jeru- 
salem ? 


3.  What  was  the  general  character  of  Solomon's  reign?     (Note  3.) 

4.  What  was  his  purpose  in  building  the  temple? 

5.  Where  was  it  situated?     (Note  4.) 

6.  What  were  its  internal  measurements? 


Fifteen  j/^^  Religious  Value  of  Ritual  91 

7.  Describe  its  two  main  chambers. 

8.  What  were  the  chief  contents  of  the  great  court? 


9.  What  effect  did  the  building  of  the  temple  have  on  previous 
forms  of  worship?     (Note  5.) 


10.  What  was  the  chief  feature  in  primitive  worship?     (Note  6.) 


11.  How  were  rites  and  ceremonies  affected  by  a  higher  idea  of 
religion? 


Questions  for  Consideration. 

1.  Can  all  rites  and  ceremonies  in  connection  with  religious  wor- 
ship be  abolished? 

2.  If  this  were  possible,  would  it  be  ad\nsable  ? 

3.  What  is  the  common  effect  of  a  ceremonial  worship  on  the 
religious  life  of  a  people? 

Note-book  Work. 

1.  On  the  chart  note  the  epoch-making  date  when  the  building  of 
the  first  temple  was  begun. 

2.  From  the  description  in  1  Ki.  6:  2-9,  16,  17,  and  supposing  that 
the  builders  used  the  long  cubit  (Note  4,  above),  figure  out  in  feet 
and  inches  the  approximate  interior  measurements  of  the  temple,  and 
of  the  Oracle  and  the  Holy  Place. 

Bible  Text .  "The  sacrifices  of  God  are  a  broken  spirit: 

A  broken  and  a  contrite  heart,  O  Grod,  thou  wilt  not  despise." 

Ps.  51:17. 


92  Preparations  for  Christianity 


Lesson 


Lesson  16.     POPULAR  RELIGION  IN  THE  DIVIDED  KING- 
DOM.    The  Setting  up  of  the  Golden  Calves. 

Scripture  Reading:   The  Kingdom  Divided.     1  Ki.  chs.  12,  14;  2  Chron.  chs.  10-12. 

Note  1.  Object  of  the  Lesson.  To  show  what  led  to  the  dis- 
ruption of  Solomon's  kingdom,  and  to  the  immediate  deterioration 
of  the  national  worship. 

Note  2.     Causes  Leading  to  the  Division  of  the  Kingdom.     The 

Hebrews,  like  many  other  Semitic  peoples,  never  showed  an  aptitude 
for  political  concentration.  From  the  beginning  of  the  settlement 
in  Canaan  a  cleavage  appeared  between  the  northern  and  southern 
tribes.  This  increased  until  nothing  but  the  danger  of  complete 
subjection  by  their  Philistine  foes  could  drive  them  into  even  an 
imperfect  union  under  Saul.  This  union  was  strengthened  by  the 
victories  of  David,  but  it  took  all  his  prestige  and  power  to  quell 
the  fierce  rebellions  that  broke  out  toward  the  end  of  his  reign. 
For  a  time  Solomon's  magnificence  dazzled  the  people;  but  when 
the  northern  tribes  discovered  that  Solomon,  instead  of  favoring 
them  as  David  had  done,  merely  used  their  unrequited  toil  to  advance 
his  ambitious  schemes  for  beautifying  and  strengthening  Jerusalem, 
the  sectional  feeling  revived,  and  needed  only  the  insolence  of  Reho- 
boam  to  plunge  the  ten  tribes  into  open  rebellion  (937  b.  c). 

While  political  and  other  considerations  had  widened  the  breach 
between  the  tiorthern  and  southern  tribes,  the  worship  of  Jehovah 
had  been  the  one  unifying  force.  Israel  was  Jehovah's  people, 
and  lie  was  their  God.  It  is  not  surprising,  therefore,  that  Solomon's 
introduction  of  numerous  idolatrous  worships  (1  Ki.  11:1-13)  becanie 
almost  as  effective  in  disrupting  the  kingdom  as  his  despotic  treat- 
ment of  tribes  that  clung  tenaciously  to  the  freedom  and  indepenrl- 
encc  which  they  had  enjoyed  since  their  life  in  tlie  desert.  Accord- 
ing to  the  customs  of  the  times,  a  toleration  of  these  worships  was 
required  by  his  foreign  alliances  and  his  marriages  with  foreign 
princesses,  each  one  of  whom  claimed  the  right  to  retain  her  ancestral 
religion.  AVhile  Solomon  himself  seems  never  to  have  a[)ostatized 
froin  the  God  of  his  fathers,  yet  his  open  toleration  of  abominable 
heathen  practices  not  only  shocked  the  followers  of  Jehovah,  but 
tt'nded  to  degrade  Ilim  in  the  estimate  of  the  j)eople  to  the  level 
of  other  gods.  The  story  of  Ahijah's  announcement  to  Jeroboam 
of  his  future  kingship  over  ten  tribes  (1  Ki.  11: '•20-30)  reveals  the 
rlccp  hostility  of  the  ])rophots  toward  Solomon's  religious  policy. 
It  shows,  furthermore,  that  in  their  eyes  the  rending  asunder  of  the 


S'xteen 


Popular  Religion  in  the  Divided  Kingdom  93 


kingdom,  fatal  as  that  would  be  to  any  possible  continuance  of  Israel's 
national  glory,  was  regarded  as  a  smaller  evil  than  the  threatened 
destruction  of  Israel's  faith.  Their  only  hope  of  saving  the  latter 
was  by  sacrificing  the  former.  The  story  of  Shemaiah's  checking 
of  Rehoboam's  attempt  to  recover  his  authority  over  the  revolted 
tribes  (1  Ki.  12:!21-'-24)  still  further  emphasizes  the  attitude  of  the 
prophets  toward  the  division  of  the  kingdom.  "  It  was  of  the 
Lord."  To  this  influence  of  the  prophets  we  must  probably  add 
that  of  the  priests  at  the  ancient  high  places  in  the  northern  tribes. 
Jealousy  of  what  they  doubtless  regarded  as  the  upstart  sanctuary 
at  Jerusalem  naturally  inclined  them  to  favor  the  insurrection. 

Note  3.  Jeroboam's  Religious  Policy.  From  the  first  the 
gorgeous  temple  in  Jerusalem  attracted  an  increasing  number  of 
pilgrims  from  all  parts  of  the  land.  But  if  the  prophets  of  Jehovah 
saw  in  the  corrupting  worships  which  Solomon  permitted  in  the 
neighborhood  of  the  temple  so  grave  a  menace  to  Israel's  faith 
as  to  justify  them  in  promoting  the  political  disruption  of  the  king- 
dom, much  more  would  they  oppose  the  religious  union  maintained 
by  these  pilgrimages.  In  bringing  about  a  religious  separation 
from  Judah  they  would  naturally  act  through  the  king,  wlio  felt 
that  the  stability  of  his  own  authority  depended  on  a  severance  of 
all  relations  with  the  southern  kingdom.  If  those  pilgrimages 
were  allowed  to  continue,  his  people  might  in  time  return  to  their 
former  allegiance,  and  put  him  to  death.  In  establishing  a  separate 
worship  in  Northern  Israel,  Jeroboam  did  not  need  to  create  new 
sanctuaries.  Some  of  the  oldest  and  most  venerated  shrines  in 
Palestine  lay  within  his  own  territory.  At  Bctlicl,  twelve  miles 
north  of  Jerusalem,  God  had  twice  appeared  to  the  patriarch  Jacob 
(Gen.  "iSill-lO;  35:9-15),  in  the  early  days  of  the  settlement  it  had 
been  the  home  of  the  ark  (Jud.  '■20:'-26-'-28),  and  it  had  been  included 
in  tlie  circuit  of  Sauuiel's  yearly  visits  (1  Sam.  7:16).  Near  the 
northern  border  lay  the  holy  city  of  Dan,  where  an  image  of  Jehovah 
had  been  served  by  the  lineal  descendants  of  Moses  since  the  days 
of  the  judges  (Jud.  18:30,  31).  Both  of  these  venerable  sanctuaries 
appealed  to  the  popular  imagination  and  loyalty  quite  as  deeply 
as  the  newly  created  temple  at  Jerusalem.  The  golden  calves 
which  Jeroboam  set  up  in  these  ])laces  were,  like  Aaron's  calf  in 
the  wilderness  (Ex.  3'-2:l-6),  symbols,  not  rivals,  of  Jehovah.  This 
act  was  not  an  intentional  aj)ostasy  from  Israel's  (rod.  "  Behold 
thy  God  (Eloltim,  Note  3,  I>esson  0),  wlio  brought  thee  u]>  out  of 
the  land  of  Egypt"   (1   Ki.   12:'2S)   was  an  anpeal  to  religious  con- 


94  Preparations  for  Christianity 


Lesson 


servatism,  as  against  Solomon's  numerous  innovations.  This 
action  was  probably  taken  with  the  full  approval  of  the  prophets. 
Neither  Elijah  nor  Ehsha  had  a  word  of  condemnation  of  these 
sanctuaries  or  the  worship  conducted  in  them.  Furthermore, 
Jeroboam  did  not  make  priests  "  of  the  lowest  of  the  people  "  (A.  V.), 
which  would  have  been  contrary  to  his  own  interests,  but  "  from 
among  all  the  people"  (A.  R.  V.),  that  is,  from  all  classes,  and  not 
from  the  tribe  of  Levi  exclusively.  This  seems  to  have  been  accord- 
ing to  the  common  custom  of  that  time. 

Note  4.  Wherein  Jeroboam  Sinned.  Jeroboam  never  forsook 
the  worship  of  Jehovah,  nor  did  he  lead  his  people  into  idolatry, 
and  yet  he  is  repeatedly  referred  to  as  the  king  above  all  others 
"  who  made  Israel  to  sin."  It  is  probable  that  he  never  dreamed 
of  such  a  result  from  his  new  worship  at  Bethel  and  Dan.  On  the 
other  hand,  it  Is  also  probable  that  his  attitude  toward  the  worship 
of  Israel's  God  was  never  prompted  by  personal  devotion.  His 
religious  policy  was  dictated  by  selfish  and  worldly  considerations. 
If  the  Jehovah  religion  could  be  made  a  means  of  strengthening 
his  position  on  the  throne,  he  would  gladly  use  it  for  that  purpose. 
But  he  would  have  been  equally  ready  to  support  any  other  worship 
that  might  have  accomplished  the  same  end.  At  this  time  the 
cherubim,  probably  similar  in  form  and  symbolism  to  the  golden 
calves  at  Bethel  and  Dan,  were  found  even  in  Jehovah's  temple 
at  Jerusalem.  Jeroboam's  act  probably  did  not  at  all  disturb  the 
consciences  of  the  people.  His  sin  was  the  constantly  recurring 
one  of  clinging  to  antiquated  ideas  and  usages  when  God  was  reveal- 
ing some  better  thing  to  the  race.  Every  age  brings  new  visions 
of  truth  which  it  is  our  duty  to  accept.  To  reject  them,  and  to  cling 
blindly  to  creeds  and  forms  that,  however  useful  in  their  day,  have 
served  their  purpose  is  to  repeat  *'  the  sins  of  Jeroboam  which  he 
sinned,  and  wherewith  he  made  Israel  to  sin." 

Note  5.  The  Later  Condemnation  of  Jeroboam.  To  the  writer  of 
the  Book  of  Kings,  five  hundred  years  later,  Jeroboam  seemed  the 
fountain-head  of  all  subsequent  calamities.  But  in  estimating 
the  value  of  their  judgments  on  him  several  things  must  be  taken 
into  consideration.  They  wrote  from  the  point  of  view  of  the 
southern  kingdom,  after  centuries  of  mutual  jealousy  and  warfare. 
They  judged  him  by  the  standards  of  their  own  time,  which  in 
many  respects  were  widely  different  from  those  of  his  own.  They 
failed  to  see  that  a  perpetuation  of  Solomon's  toleration  of  heathen 
religions    would    eventually    have    undermined    Israel's    faith.     In 


Sixteen 


Popular  Religion  in  the  Divided  Kingdom  95 


looking  'back  to  that  distant  past  they  were  dazzled  by  Israel's 
glory  under  the  united  monarchy.  For  the  revolt  which  destroyed 
this  unity  and  made  the  recovery  of  this  glory  forever  impossible 
they  blamed  the  ambition  of  Jeroboam  rather  tlian  the  despotic 
measures  of  Solomon  and  the  youthful  bravado  of  Rehoboam. 
They  forgot  that  the  breaking  away  from  the  mixed  worships  in 
Jerusalem  was  a  conservative  measure  taken  in  order  to  save  the 
ancestral  religion;  and  that,  in  setting  up  the  golden  symbols  of 
Jehovah  at  Bethel  and  Dan,  Jeroboam  seemed  to  have  had  the 
approval  of  the  prophets  of  his  day.*  They  saw  only  the  gradual 
corruption  of  this  worship.  In  the  light  of  later  and  fuller  revela- 
tions of  Jehovah's  spirituality  they  attributed  this  corruption  and 
the  final  disappearance  of  the  northern  kingdom  to  Jeroboam's 
attempt  to  represent  Jehovah,  a  Spirit,  by  means  of  material  images. 

Note     6.     Rehoboam's     Religious     Policy.     Little    wisdom     or 

strength  of  character  could  be  looked  for  in  a  youth  reared  in  the 

pestilential  atmosphere  of  an  Oriental  harem,  surrounded  by  flattery 

and    adulation,    and    unchecked    by    wholesome    discipline.     It    is 

little   wonder  that  the   vast  constructive   work   of   ETavid    and   the 

ambitious  schemes  of  Solomon  to  make  Israel  a  world-power  were 

wrecked    by    his    arrogance    and    indiscretion.     Nor    could    better 

results  be  looked  for  in  his  administration  of  the  religious  affairs 

of  the  kingdom.     The  corruptions  introduced  by  Solomon  remained 

unchanged.     According  to  the  Chronicler,  Rehoboam  seems  for  a 

time  to  have  remained  at  least  a  nominal   worshiper  of  Jehovah 

(2   Chron.    11:17).     But  presently  the  heathen   training   which  he 

had    doubtless    received    from    his    Ammonite    mother    resulted    in 

his  complete  apostasy  from  the  national  faith,  and  in  his  introduction 

of  the  worst  abominations  practised  by  the  surrounding  Canaanites. 

Mischievous  as  Jeroboam's  introduction  of  the  golden  calves  turned 

out  to  be  after  the  lapse  of  centuries,  his  policy  at  the  outset  was 

conservative  as  compared  with  the  ruinous  conduct  of  Rehoboam 

(1   Ki.   14:22-24).     The  result  was  that  the  religious  condition  of 

the  southern  kingdom  speedily  sank  to  as  low  a  level  as  that  of  its 

northern   rival.     In    Judah,    however,    the   first   rapid    decline    was 

checked    by    repeated    reformations    which,    notwithstanding   grave 

relapses,  not  only  kept  the  national  faith  alive  but  gave  it  strength 

to  pass   triumphantly  through  the  disasters  that  swe])t  away   the 

kingdom. 

*The  prophecy  pronouiiccl  against  the  altar  at  Bethel  (1  Ki.  12:33— 13:, ?4)  and 
the  doom  pronounced  on  Jeroboam  by  Ahijah  (1  Ki.  14:8-16)  bear  strong  indica- 
tions of  coining  from  late  prophetic  sources. 


96  Preparations  fo7'  Christianity  .  Lesson 

Additional  Reading  References. 
(1)  The  mutual  relations  of  the  two  kingdoms,  their  internal 
condition,  and  Asa's  reformation.  Wade:  Old  Testament  History y 
pp.  314-327.  {2)  The  real  causes  of  the  disruption  of  Solomon's 
kingdom.  Kent:  The  Divided  Kingdom,  pp.  18-23.  (3)  Char- 
acter of  Jeroboam's  reign.  Kent:  Kings  and  Prophets,  pp.  6,  7. 
(4)  Jeroboam's  religious  innovations.  Farrar:  Expositor's  Bible, 
Kings,  vol.  i,  pp.  286-291. 

Review  and  Preliminary  Questions. 
1.  What  was  Solomon's  primary  purpose  in  building  the  temple? 

2.  How  was  the  temple  related  to  the  rest  of  the  palace  buildings.-^ 

3.  What  were  the  main  divisions  of  the  temple.?  4.  What  did  the 
Oracle  contain.?  5.  What  was  the  probable  form  and  significance 
of  the  cherubim  ?  6.  How  did  the  temple  affect  the  external  forms 
of  Jehovah  worship?  7.  What  is  the  title  of  the  present  lesson? 
its  object? 

Questions  on  the  Lesson. 
1.  How  had  the  northern  and  southern  tribes  of  Israel  long  shown 
their  lack  of  unity?     (Note  2.) 


2.  How  did  Solomon's  religious  policy  affect  Jehovah's  prophets! 


3.  What  was  the  probable  attitude  of  the  northern  priests  toward 
a  united  monarchy? 


4.  What  reasons  led  to  the  establishment  of  a  separate  worship 
in  Northern  Israel?     (Note  3.) 


5.  Why  should  Jeroboam  be  regarded  as  a  religious  conservative 
rather  than  an  innovator? 


6.  What  was  Jeroboam's  policy  in  making  priests? 


Sixteen 


Popular  Religion  in  tlie  Divided  Kingdom  97 


7.  What    was    Jeroboam's    personal    attitude    toward    Jehovah 
rt^orship?     (Note  4.) 


8.  What    was    the    underlying    motive    in    Jeroboam's    religious 
policy? 


9.  Why  was  Jeroboam  condemned  by  later  writers?     (Note  5.) 


10.  What    political    disaster    was    precipitated    by    Rehoboam? 
(Note  6.) 


11.  How  did  Rehoboam  influence  the  religious  life  of  the  southern 
kingdom  ? 


Questions  for  Consideration. 

1.  In  what  respects  was  the  rending  asunder  of  Solomon's  kingdom 
a  calamity,  and  in  what  respects  was  it  a  blessing? 

2.  To  what  extent  should  Jeroboam  be  held  responsible  for  the 
unforeseen  consequences  of  his  religious  policy? 

3.  When  is  it  wrong  to  cling  to  the  ideas  and  usages  of  past  ages  ? 

Note-book  Work. 

1.  On  the  chart  note  the  date  of  the  revolt  of  the  ten  northern 
tribes,  and  the  division  of  Solomon's  kingdom. 

2.  In  the  column  of  religious  developments  mention  the  erection 
of  the  golden  calves  by  Jeroboam,  and  the  swift  religious  decline 
in  Judah  under  the  reign  of  Rehoboam. 

Bible  Text. 

"  Jeliovah  knoweth  the  way  of  the  righteous ; 
But  the  way  of  the  wicked  shall  i^erish." 

Pg.  1:6. 


98  Preparatians  for  Christianity 


Lesson 


Lesson  17.     THE  CONFLICT  WITH  BAALISM.    The  Crisis  in 
the  Days  of  Elijah. 

Scripture  Reading:  Jehovah's  Superiority  over  Baal  Shown.     1  Ki.  chs.  17-19. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  royal  patronage 
of  Baalism  in  Israel  and  Judah  threatened  the  supremacy  of  Jehovah 
worsliip,  and  how  the  danger  was  averted  by  the  work  of  Elijah  and 

Elisha. 

Note  2.  Summary  of  Events  between  920  and  875  B.  C.  Imme- 
diately after  the  disruption  of  the  kingdom  Rehoboam  assembled  his 
army  for  the  purpose  of  re-establishing  his  authority  over  the  rebellious 
tribes.  A  conflict  was  averted  by  the  prophet  Shemaiah,  who  in 
Jehovah's  name  forbade  the  attempt  (1  Ki.  12:21-26).  For  a  time 
the  two  kings  contented  themselves  \\dth  fortifying  their  respective 
frontiers  against  each  other,  and  against  other  foes.  In  strengthening 
his  southern  border  against  Egypt,  Rehoboam  was  not  yielding  to 
groundless  fears,  since  in  the  fifth  year  of  his  reign  Shishak  invaded 
Palestine  with  an  immense  army,  captured  Jerusalem,  robbed  the 
temple  of  its  treasures  (1  Ki,  14:25,  26),  and  seems  to  have  plundered 
the  cities  of  both  kingdoms  with  entire  impartiality.  After  Reho- 
boam's  death  fierce  wars  were  waged  for  more  than  a  generation 
between  Israel  and  Judah,  but  gradually  hostility  gave  way  to  mutual 
forbearance  and  helpfulness. 

During  this  time  the  internal  history  of  Israel  was  marked  by 
rapid  dynastic  changes,  usurpations,  dethronements  and  murders. 
Out  of  this  confusion  and  strife  the  strong  hand  of  Omri  (887-875 
B.  c.)  brought  order  and  stabihty.  He  founded  and  fortified  the  city 
of  Samaria,  and  made  it  his  capital.  With  Judah  and  Syria  he 
seems  to  have  made  peace  on  the  best  terms  he  could,  and  so  to  have 
ended  the  vexatious  wars  that  had  exhausted  the  kingdom.  These 
important  services  prepared  the  way  for  the  epoch-making  reign  of 
Ahab  (1  Ki.  10:23-28). 

In  Judah  the  successors  of  Rehoboam  retained  the  city  and  throne 
of  David.  For  three  years  Abijah  (920-917  b.  c.)  continued  the 
heathenizing  policy  of  his  father.  The  long  reign  of  Asa  (917-876 
B.  c.)  was  marked  by  zeal  in  purifying  the  land  from  the  worst  of  the 
abominations  introduced  by  previous  kings  (1  Ki.  15:9-15).  His 
military  ventures,  aside  from  repelling  another  invasion  from  Egypt 
(2  Chron.  14:9-15),  seem  to  have  been  unfortunate. 

Note  3.  Ahab's  Reign  and  the  Growth  of  Baahsm.  The  twenty- 
two  years  of  Ahab's  roign  (875-8.53  n.  c.)  covered  a  period  in  which 


Seventeen  y/^  Conflict  with  Baalism  99 

Israel  attained  great  material  prosperity.  Its  records  are  unusually 
full,  crowded  with  stirring  events,  and  invested  with  absorbing  in- 
terest. Omri,  in  making  peace  with  Syria,  had  been  forced  to  accept 
the  overlordship  of  Benhadad  of  Damascus.  Ahab  thus  came  to  the 
throne  as  a  vassal  to  Benhadad,  to  whom  he  paid  tribute  until  his 
demands  became  so  intolerable  as  to  force  him  to  armed  resistance. 
In  the  campaigns  which  ensued,  Ahab,  aided  by  Jehovah's  prophets, 
inflicted  defeats  on  Benhadad  that  compelled  him  under  the  most 
humiliating  conditions  to  sue  for  peace.  The  leniency  with  which 
the  victorious  king  treated  his  foe  was  bitterly  denounced  by  the 
prophets.  It  may  have  been  prompted  by  Ahab's  desire  to  enlarge 
Isr-^^el's  commercial  relations,  and  to  bring  about  an  alliance  witlj 
Benhadad  for  mutual  defense  against  the  rising  power  of  Assyria. 

Early  in  his  reign  Ahab  formed  an  alliance  with  Phcenicia,  and 
cemented  it  by  a  marriage  with  Jezebel,  princess  of  Tyre.  She,  taking 
advantage  of  the  protection  for  her  own  worship  which  this  alliance 
afforded,  bent  all  the  energies  of  her  powerful  personality  to  the 
task  of  blending  the  worship  of  Jehovah  with  that  of  Melkart,  the 
Tyrian  Baal.  She  wanted  to  place  Baal  on  an  equality  with  Jehovah. 
This  scheme  permitted  Ahab  and  the  mass  of  tlie  people  to  retain  a 
nominal  allegiance  to  Jehovah,  but  it  dethroned  Him  from  His 
unique  position  as  Israel's  one  and  only  God.  Jezebel's  scheme  was 
in  full  harmony  with  Ahab's  policy  of  making  Israel  a  strong  nation 
commercially  and  politically.  That  this  policy  won  the  general 
approval  of  Jehovah's  prophets  seems  probable  from  the  fact  that 
four  hundred  of  them  encouraged  Ahab  to  undertake  his  last  military 
expedition  (1  Ki.  '^'2:5-8).  The  more  enlightened  among  them,  who 
saw  the  religious  peril  involved  in  this  scheme  and  who  were  bold 
enough  to  protest  against  it,  were  persecuted  or  slain.  Tliis  was  the 
situation  when  Elijah  appeared. 

Note  4.  Elijah's  Conflict  with  Baalism.  The  struggle  between 
the  court  and  the  true  prophets  of  Jehovah  came  to  a  head  when 
Elijah,  the  most  extraordinary  figure  among  the  prophets  of  Israel, 
abruptly  confronted  Ahab  as  the  champion  of  Israel's  God.  Of  his 
previous  history  nothing  is  known  beyond  the  probability  that  he  was 
a  native  of  Tishbe,  an  obscure  village  east  of  the  Jordan.  Elijah  saw 
with  absolute  clearness  that  Ahab's  secular  policy  involved  far  more 
important  consequences  than  a  mere  strengthening  of  the  kingdom 
and  a  widening  of  commeroial  relations.  Jezebel's  fanatical  zeal  in 
establishing  the  worship  of  the  great  ''IVrian  Baal,  and  the  building 
of  a  temple  in  Samaria  in  his  honor  was  something  distinctly  diH'erent 


100  Preparations  for  Christianity 


Leaaon 


from  the  respect  paid  at  the  high  places  to  the  comparatively  insig- 
nificant local  Baals  who  did  not  compete  with  Jehovah  for  equal 
rights.  Jezebel,  on  the  contrary,  aimed  at  a  complete  union  on 
equal  terms  of  Phoenician  Baalism  with  Israelitish  Jehovah  worship. 
Elijah  saw  that  between  two  religions  so  fundamentally  opposed 
in  nature  and  principle  no  union  was  possible.  If  Jehovah  was 
Israel's  God  at  all.  He  was  so  in  a  sense  that  left  no  room  for  a  divided 
authority.  Ahab's  policy,  however  wise  from  a  secular  point  of 
view,  would,  if  continued,  prove  the  undoing  of  Israel's  religious 
destiny.     To  preserve  Israel's  distinctiveness  was  Elijah's  mission. 

When  Elijah,  as  Jehovah's  representative,  announced  to  Aliab  the 
terrible  calamity  of  a  three  years'  drought,  to  end  only  at  the  utterance 
of  his  prophetic  word,  he  threw  out  a  challenge  from  Jehovah  that 
neither  the  king  nor  the  nation  could  misunderstand.  In  the  ancient 
world  the  giving  of  rain,  on  which  all  material  prosperity  depended, 
was  regarded  as  the  supreme  test  of  di\ine  power.  If  Baal  was  what 
his  followers  claimed,  he  could  easily  overrule  Jehovah's  threat.  The 
result  showed  Baal's  impotence,  and  prepared  the  nation  for  the  next 
dramatic  trial  of  strength  on  Carmel,  the  outcome  of  which  so  un- 
answerably proved  Jehovah's  power  as  to  force  the  great  assembly  to 
proclaim  Him  as  the  true  God.  Though  Baal's  prophets  were  slain, 
Jezebel,  their  patroness  and  protector,  still  lived  to  delay  for  a  time 
the  destruction  of  Baalism  in  Israel. 

Note  5.     The  Final  Suppression  of  Baalism  in  Israel  and  Judah. 

Elijah's  task  was  inherited  by  Elisha  his  servant  and  successor  in  the 
prophetic  office.  Their  denunciation  of  the  house  of  Aliab  because 
of  the  wickedness  of  Jezebel  resulted  in  the  anointing  of  Jehu  as  king 
in  place  of  Jehoram,  son  and  successor  of  Aliab.  Jehu  understood 
what  he  was  expected  to  do,  and  set  about  it  with  such  energy  that  in 
a  little  while  he  had  exterminated  not  only  the  entire  royal  family, 
but  the  prophets  of  Baal  as  well.  Ahaziah,  king  of  Judah,  son  of 
Athaliah  and  grandson  of  Jezebel,  who  was  visiting  the  northern 
court  at  the  time,  was  mortally  wounded  and  died  before  he  reached 
Jerusalem.  This  ended  the  conflict  with  Baalism  in  Northern  Israel. 
Through  the  marriage  of  Jehoshaphat's  son  Jehoram  with  Athaliah, 
Jezebel's  daughter,  Phcrnician  Baalism  was  introduced  into  Judah, 
where,  however,  it  was  only  a  quickly  passing  episode.  In  her 
effort  to  secure  herself  on  the  throne  after  the  death  of  her  husband 
and  her  sons,  Athaliah  murdered  all  tlie  descendants  of  the  house  of 
David  on  whom  she  could  lay  hands.  Only  the  infant  Joash  escaped 
to  perpetuate  the  Davidic  dynasty.     Finally  an  insurrection  headed  by 


Seventeen 


The  Co7iflict  ivith  Baalism  101 


the  priests  of  Jehovah  led  to  her  overthrow,  the  restoration  of  the 
throne  to  the  house  of  David,  and  the  suppression  of  Baalism  in  Judali 
also. 

Note  6.  The  Distinctive  Work  of  Elijah.  Against  the  heathen 
leaven  which  had  already  mixed  with  Jehovah  worship,  and  against 
Jeroboam's  calves  and  symbols  of  Jehovah,  Elijah  appears  to  have 
spoken  no  word  of  protest.  In  neither  case  was  Jehovah's  position 
as  Israel's  one  and  only  God  questioned.  Nor  did  Ahab's  policy 
contemplate  a  general  apostasy  from  Israel's  God.  The  religious 
crisis  which  he  brought  upon  the  nation  was  due  to  his  failure  to  see 
not  only  the  danger  but  the  impossibility  of  trying  to  blend  two 
systems  of  worship  that  rested  on  absolutely  contradictory  principles. 
Baal  was  a  mere  nature-deity,  destitute  of  moral  character.  Jehovah, 
on  the  contrary,  was  a  God  of  inflexible  righteousness.  Any  attempt 
to  unite  such  opposing  ideas  must  have  ended  in  the  extinction  of 
the  higher  and  nobler.  Elijah,  therefore,  set  himself  with  all  his 
might  to  resist  a  tide  of  heathenism  that  would  have  swept  away  all 
distinctions  between  Jehovah  and  the  Tyrian  Baal.  Neither  he  nor 
Elisha  scrupled  at  the  means  to  be  employed.  If  wholesale  massacres 
were  needed,  then  massacres  were  welcomed  as  a  justifiable  means. 
Elijah's  mission  was  to  set  in  motion  forces  that  would  root  out  all 
alien  worsliips  and  bring  his  countrymen  to  an  uncompromising 
acknowledgment  of  Jehovah  as  their  sole  God.  The  purification  of 
Israel's  worship  from  long  existing  heathen  contaminations  was  left 
for  the  great  moral  proplie'.s  of  the  next  century. 

Addiiior.al  Reading  References. 
(1)  For  commentary  on  tlie  EJijali  and  Elisha  narratives,  see 
Skinner,  Ne2o  Century  Bible,  1  and  2  Kings.  {^)  On  Elijah  and 
Elisha,  see  articles  in  Bible  dictionaries.  (r>)  For  a  brilliant  charac- 
terization of  the  persons  and  events  covered  by  this  lesson,  see  Stanley, 
History  of  the  Jewish  CliurcJi,  vol.  ii,  pp.  31.S-'J76;  also  Kent's  The 
Divided  Kingdom,  pp.  35-5t,  Gl-69,  1-20,  1'21. 

Review  and  Preliminary  Questions. 
1.  Mention  some  of  the  causes  that  led  to  the  division  of  Solomon's 
kingdom.  2.  How  did  Jerol)()am  try  to  bring  about  a  religious  sepa- 
ration between  the  northern  and  southern  kingdoms  ?  3.  Why  did  he 
wish  to  separate  them?  k  Wherein  did  Jeroboam  sin  in  setting  up 
jrolden  symbols  of  Jehovah?  5.  How  did  later  writers  regard  his 
action?  6.  What  was  ]UOi()l)()am's  religit)us  policy  in  the  southern 
kingdom?     7.   What  is  the  title  of  this  lesson?     its  object? 


102  Preparations  for  Christianity 


Lesaon 


Questions  oix  the  Lesson. 

1.  What  relations  did  the  kingdoms  of  Israel  and  Judah  sustain  to 
each  other  between  920  and  875  b.  c.  ?     (Note  2.) 


2.   What  was  the  internal  condition  of  Israel  during  this  time? 


3.  What  was  the  condition  of  Judah? 


4.  Describe  briefly  the  outcome  of  Ahab's  early  wars  with  Syria. 
(Note  3.) 


5.  What  were  the  immediate  consequences  of  Ahab's  alliance  with 
Phoenicia? 


6.  What  was  the  fatal  defect  in  Ahab*s  secular  policy?     (Note  4.) 


7.  What  announcement  did  Elijah  make  to  Ahab  at  his  first  inter- 
view with  him?     (1  Ki.  17:1.) 


8.  What  did  Elijah's  announcement  mean  to  the  king  and  the 
nation? 


9.  What  demand  did  Elijah  make  of  Ahab  at  his  second  interview 
mthhim?     (1  Ki.  18:17-19.) 


10.  Mention  briefly  the   main   points    in  the  dramatic  scene   on 
Mount  Carmel.     (1  Ki.  18:  ^>0-46.) 


Seventeen  ff^^^  Conflict  with  Baalism  103 

11.  How   was   Tyrian   Baalism   finally   suppressed   in   Northern 
Israel?     (Note  5.) 

12.  How  was  Baalism  introduced  and  suppressed  in  Judah? 


13.  Why  was  the  attempt  to  unite  Baalism  with  Jehovah  worship 
ruinous  and  impossible  ?     (Note  6.) 


14.  What  was  the  distinctive  work  of  Elijah? 


Questions  for  Consideration. 

1.  Why  were  many  of  the  Israelites  so  readily  persuaded  to  accept 
the  worship  of  a  foreign  god  ? 

2.  What  are  some  reasons  why  men  dislike  the  service  of  God  to- 
day.? 

3.  Why  does  God  claim  the  supreme  place  in  our  affections? 

4.  To  what  extent  is  a  scene  like  th^t  on  Mount  Carmel  likely  to 
bring  about  a  true  conversion? 

Note-book  Work. 

1.  In  the  column  of  dates  enter  the  reigns  of  Omri,  Abijah,  Asa,  and 
Ahab. 

2.  In  the  column  of  historical  events,  note  the  attempt  of  Jezebel 
to  blend  Baalism  with  Jehovah  worship,  and  the  conflict  with  Baalism 
begun  by  Elijah  and  completed  by  Elisha. 

3.  In  the  column  of  religious  developments  note  the  resulting  un- 
compromising recognition  of  Jehovah  as  Israel's  one  and  only  God, 
whose  authority  could  not  be  shared  by  any  heathen  deity. 

4.  Write  a  brief  sketch  of  the  life  of  Elijah. 

Bible  Text.  " How  long  ^o  ye  limping  between  the  b^o  sides ?  if  Jeho- 
vah be  God,  follow  him;  but  if  Baal,  then  follow  him."     1  Ki.  18;  21. 


104 


FrcpanUioiis  for  Christianity 


Lesson 


Lesson  18.     SOCIAL  JUSTICE  AND  RIGHTEOUSNESS.     The 

Preaching  of  Amos. 

Scripture  Reading  :  God's  Judgments  on  Israel.     Amos  2:6 — 3:15. 

Note  1.     Object  of  the  Lesson.     To  show  how  effectively  Amos 
denounced  the  social  crimes  and  liypocrisyof  Israel,  and  proclaimed. 
Jehovah's  justice. 

Note   2.    Israel's    Political   Degradation   and   Recovery.    The 

writer  of  the  books  of  Kings  devotes  large  space  to  his  account  of  the 
bloody  revolution  in  which  Jehu  seated  liimself  on  the  throne  and 
suppressed  Baalism  in  Israel.  The  remainder  of  his  reign  of  twenty- 
eight  years  (842-814  b.  c.)  is  dismissed  in  a  few  words  of  general  con- 
demnation (2  Ki.  10:29-33).  At  the  very  outset  of 
his  reign,  as  stated  on  the  "  Black  Obelisk  '^  set  up 
by  Shalmaneser  II  of  Assyria  to  commemorate  the 
victories  of  his  reign,  "  Jehu  the  son  of  Omri  "  paid 
him  tribute,  and  Jehu's  ambassadors  are  pictured 
in  the  second  row  from  the  top  as  bringing  their 
gifts  of  silver  and  gold.  If  this  tribute  was  paid  to 
purchase  protection  against  Hazael  of  Syria,  Jehu 
was  disappointed,  since  Shalmaneser  after  a  few 
years  retired  and  left  Plazael  free  to  inflict  terrible 
cruelties  on  Israel  and  to  seize  much  of  her  terri- 
tory. During  the  reign  of  Jehu's  son,  Jehoahaz 
(814-797  B.  c),  the  Israelites  were  reduced  to  a  piti- 
ful state  of  degradation  and  suffering  by  the  aggres- 
sions of  Syria  (2  Ki.  13:3,  7).  With  the  accession 
of  Jehoash  (707-781  b.  c.)  came  a  turn  in  the  tide. 
In  three  campaigns  he  defeated  the  Syrians  and  re- 
covered many  of  the  cities  captured  by  them  (2  Ki. 
He  also  inflicted  a  crushing  defeat  on  Amaziah  of 
B.  c),  who  made  an  unprovoked  attack  upon  him. 
Jehoash  was  followed  by  Jeroboam  II  (781-740  b.  c),  under  whose 
government  tlie  northern  kingdom  reached  its  liighest  power.  Uzziah 
of  Judah  (782-737  b.  c.)  was  also  an  able  monarch  until  disabled  by 
disease.  These  two  kings  reconquered  nearly  all  the  territory  over 
which  David  had  reigned.  These  successes  were  made  possible  by 
the  fact  that  a  northern  Aramean  king  about  800  b.  c.  had  broken 
the  power  of  Syria  and  captured  Damascus,  thus  giving  a  fn  e  hand 
to  Israel  and  Judah  in  and  around  Palestine. 


Illllllll ......iMllllllll 

The  Black  Obelisk. 

Now    in    the    British 
Museum. 

13:4,  5,  24,  25). 
Judah  (796-78^? 


Note  3.     Social  Corruption  and  Religious   Security  in  Israel. 


Eighteen  Social  Justice  and  Righteousness  105 

The  military  successes  of  Jeroboam  II  were  followed  by  a  long  period 
of  peace  and  of  material  prosperity  that  made  his  reign  the  most 
brilliant  in  the  annals  of  the  northern  kingdom.  Tribute  flowed  in 
from  the  conquered  states;  the  liighways  of  commerce  were  re-opened 
when  merchants  could  be  reasonably  secure  in  their  journeys;  agri- 
culture flourished  when  the  farmers  themselves  would  reap  the 
harvests,  and  not  plundering  enemies.  Wealth  increased  rapidly, 
and  in  such  measure  as  had  not  been  witnessed  since  the  golden  days 
of  Solomon.  On  every  hand  arose  palaces  that  seemed  marvels  of 
magnificence.  Articles  of  ease  and  luxury  increased  to  an  unprec- 
edented extent. 

This  prosperity  was  enjoyed,  however,  only  by  the  king  and  the 
nobles,  the  capitalists,  merchants  and  moneyed  classes.  These  grew 
richer  day  by  day,  while  the  poor  grew  poorer  and  poorer.  Flagrant 
dishonesty,  cruel  injustice,  and  wanton  oppression  abounded  on  every 
hand.  The  poor  husbandman  who  could  not  repay  a  small  loan  was 
dispossessed  of  his  land,  and  for  a  trifling  debt  a  rapacious  money- 
lender would  sell  into  slavery  a  man  whom  he  had  got  into  his  hands. 
It  was  at  this  time  of  the  highest  political  and  material  prosperity  that 
the  northern  kingdom  touched  the  lowest  level  of  social  unrighteous- 
ness. 

At  first  sight  it  seems  strange  that  this  time  of  moral  degeneracy 
should  have  witnessed  a  remarkable  outburst  of  enthusiasm  for 
Jehovah.  It  extended,  to  be  sure,  only  to  the  externals  of  religion — 
crowding  His  sanctuaries,  presenting  offerings  and  sacrifices,  and 
giving  scrupulous  attention  to  rites  and  ceremonies.  The  reasons 
were  not  far  to  seek.  Had  not  Jehovah  established  an  inviolable 
covenant  with  Israel?  Was  it  not  absurd  to  imagine  that  He  would 
ever  permit  a  heathen  nation  to  conquer  and  destroy  them.?  Had  he 
not  saved  them  from  their  recent  oppressors  and  delivered  these 
oppressors  themselves  into  their  hands.?  Was  He  not  showing  His 
delight  in  His  people  by  showering  prosperity  upon  them?  Did  not 
their  past  history,  now  studied  and  recorded  as  never  before,  reveal 
His  constant  care  and  His  purpose  to  make  Israel  the  chief  nation  of 
the  world?  Could  not  every  one  see  that  this  purpose  was  now  in 
process  of  fulfilment?  Was  not  the  power  of  Syria  broken  and  the 
great  Assyrian  empire  rent  with  internal  troubles?  They  failed  to 
see  that  Assyria  was  merely  slumbering,  and  that  the  overthrow  of 
Syria  was  the  destruction  of  the  last  barrier  between  themselves  and 
a  more  dangerous  foe.  Only  nineteen  years  (7'-2'i  b.  c.)  after  the 
death  of  Jeroboam  II  the  Assyrians  captured  Samaria  and  extinguished 
the  northern  kingdom  of  Israel. 


106  Preparations  for  Christianity 


Lesson 


Note  4.  Amos,  a  Preacher  of  the  Moral  Law.  Such  was  the 
situation  when  Amos,  about  750  b.  c,  appeared  at  the  royal  sanctuary 
in  Bethel  and  denounced  Jehovah's  judgments  on  the  nation.  He 
was  the  first  of  the  prophets  whose  messages  have  come  down  to  us  in 
a  written  form.  There  was  a  reason  for  tliis  new  literary  activity. 
Elijah,  Elisha,  and  the  prophets  before  them  accomplished  their 
mission,  not  so  much  by  preaching  as  by  revolutionary  actions  that 
affected  the  entire  nation.  The  records  tell  what  they  did  rather 
than  what  they  said.  Amos  and  his  successors,  on  the  contrary,  were, 
first  and  foremost,  preachers  of  righteousness,  whose  success  depended 
on  the  number  of  people  whom  they  could  impress  by  their  message. 
But  since  the  living  voice  could  reach  only  a  few,  they  took  to  writing 
down  their  messages  so  as  to  give  them  wider  currency  and  greater 
permanency. 

It  is  possible  that  Amos's  occupation  as  a  wool-grower  may  have 
taken  him  annually  through  the  markets  of  the  land,  and  thus  have 
given  him  that  intimate  knowledge  of  the  immoral  civilization  of  the 
cities  which  is  reflected  on  every  page  of  his  prophecy.  He  saw  the 
avarice,  pride,  arrogance,  idleness,  luxury,  drunkenness,  impurity, 
lying  and  trickery  of  the  privileged  classes,  and  heard  the  cry  of  the 
downtrodden  masses  wdiose  burdens  were  increased  by  the  prosperity 
of  the  rich.  He  saw,  furthermore,'  that  the  zeal  of  Jehovah  was  in- 
spired by  purely  selfish  considerations,  and  that  in  the  name  of 
religion  the  vilest  immoralities  were  practised  at  His  sanctuaries. 
On  the  other  hand,  he  saw  also,  as  no  previous  prophet  had,  that 
Jehovah  is  a  God  of  inexorable  righteousness,  and  that  He  is  the  God 
of  all  nations  and  not  of  Israel  idone.  Amos,  accordingly,  was  in  a 
position  to  emphasize,  as  it  never  had  been  emphasized  before,  the 
inexorable  claims  of  divine  righteousness  as  expressed  in  those  moral 
laws  which  are  binding  on  the  whole  world.  From  His  abode  in 
Zion,  Jehovah,  like  a  hon  springing  upon  its  prey,  "roars"  His  judg- 
ments upon  the  sinful  nations,  and  from  these  judgments  Israel,  by 
reason  of  ils  unique  relation  to  Him,  is  not  exempt  (Amos  1:1 — 2:16). 
So  far  from  freeing  Israel  from  moral  obligations  this  relation  to 
Jehovah  laid  upon  the  people  a  heavier  burden  of  responsibility  (3:2). 
Jehovah's  first  demands  were  for  righteousness,  justice  and  mercj 
When  these  were  wanting,  sacred  feasts,  tithes,  offerings,  sacrificn;!  \  ^A 
elaborate  rituals  were  in  His  eyes  abominations  (5:21-25)  tKat  \ould 
only  provoke  swifter  and  heavier  punishments  (2:13-10  3:11-15;  4: 
2,  3).  Since  famines,  droughts,  pestilences,  and  wari  had  not  sufficed 
to  turn  the  nation  from  its  evil  ways  (4:0-11),  Jehovah  in  His  anger 
will  use  Assyria,  the  resistless  and  rapacious  empire  beyond  Damascus, 


Eighiem  Social  Justice  and  Righteousness  107 

tocarry  Israel  into  captivity  (j:27;  6:14;  7:17;  8:9-K;  9:8-10).  Such 
was  the  startling  message  that  Amos  hurled  into  the  midst  of  a  people 
demoralized  by  wealth  and  luxury,  and  lulled  into  false  security  by 
their  belief  that  the  national  welfare  was  independent  of  moral  law. 

Note  6.  New  Ideas  in  the  Preaching  of  Amos,  (i)  Jelwvah  is 
God  of  the  ivhole  earth,  overruling  all  events  and  nations.  Down  to 
the  time  of  Amos,  Jehovah  was  thought  of  as  the  God  of  Israel  only. 
His  power  was  not  supposed  to  extend  beyond  the  boundaries  of  His 
own  people.  Even  Elijah,  while  resisting  with  all  his  might  the  ex- 
tension of  Baal's  authority  over  Israel,  did  not  deny  his  existence. 
Amos,  however,  had  so  powerful  a  conviction  of  Jehovah's  greatness 
and  omnipotence  as  to  leave  in  his  mind  no  room  for  other  gods. 

(2)  Jehovah  demands  that  men  shall  live  up  to  tJieir  lyrivileges. 
Jehovah  had  bestowed  special  favors  on  Israel,  but  these  favors  were 
of  a  moral  nature,  and  implied  increased  moral  responsibility. 
Israel's  failure  to  live  up  not  only  to  their  unique  privileges  but  even 
to  those  moral  laws  which  are  binding  on  all  nations,  would  surely 
bring  the  heavier  punishment. 

{3)  Jeliovah  is  a  God  of  uncompromising  righteousness.  Jehovah 
expects  righteousness  in  His  worshipers.  Any  worship  of  Him,  un- 
accompanied by  a  recognition  of  social  justice  and  purity,  is  worse 
than  useless,  since  it  only  provokes  His  hot  anger. 

(4-)  National  existence  is  dependent  on  righteousness.  Israel  had 
complacently  supposed  that  tlie  very  existence  of  Jehovah  was  bound 
up  with  their  own.  He  could  not  therefore,  out  of  regard  for  Himself, 
permit  their  destruction  by  any  heathen  nation,  however  powerful. 
Amos  shattered  this  delusion  by  declaring  Jehovah's  absolute  inde- 
pendence of  Israel,  and  Israel's  national  existence  as  dependent  on 
the  maintenance  of  the  covenant  with  Jehovah.  This  covenant 
rested  exclusively  on  moral  and  religious  grounds.  When  these 
were  removed  by  sin,  the  covenant  was  canceled  and  the  way  cleared 
for  national  dissolution. 

The  recognition  and  proclamation  of  these  original  and  eternallv 
valid  truths  placed  Amos  among  the  greatest  of  the  prophets,  and 
made  his  ministry  a  turning-point  in  the  religious  history  of  the 
human  race. 

Additional  Reading  References. 

(i)  For  recent  commentaries  on  Amos,  see  Ilorton  in  New  Century 
Bible,  Minor  Prophets,  vol.  i;  Driver  in  Cambridge  Bible,  Joel  and 
Amos,  and  George  Adam  Smith  in  Expositor's  Bible,  The  Booh  of  the 
Twelve  Prophets.     (?)  On  the  ])olitical  situation  and  the  new  type 


108  Preparations  for  Christianity 


Leason 


of  prophet,  see  Kent's  The  Divided  Kingdom,  pp.  70-82.  (3)  On 
the  literary  prophets  in  general  and  Amos  in  particular,  see  Addis, 
The  Hebreio  Religion,  pp.  135-163.  (4)  Articles  in  Bible  dictionaries 
on  "  Amos,"   **  Jeroboam  II." 

Review  and  Preliminary  Questions. 
1.  What  means  did  Aliab  employ  for  promoting  the  material  pros- 
perity of  his  kingdom  ?  2.  How  did  his  marriage  with  Jezebel  affect 
the  religious  situation  in  Israel?  3.  Wljat  was  Elijah's  first  step  in 
preparing  the  nation  for  a  suppression  of  Baalism?  4.  How  did  he 
prove  the  superiority  of  Jehovah  over  Baal  ?  5.  By  whom,  and  how, 
was  Baalism  finally  destroyed  in  the  northern  kingdom?  6.  What  is 
the  title  of  the  present  lesson  ?     its  object  ? 

Questions  on  the  Lesson. 

1.  To  what  condition  was  Israel  reduced  during  the  reigns  of  Jehu 
and  Jehoahaz?     (Note  2.) 

2.  To  whoui,  and  to  what,  was  Israel's  recovery  due? 


3.  What  was  the  immediate  effect  of  military  successes  and  a  long 
period  of  peace?     (Note  3.) 

4.  How  did  material  prosperity  affect  the  moral  condition  of  the 
people  ? 

5.  Why  was  this  period  marked  by  a  revival  of  enthusiasm  for 
Jehovah  ? 


6.  Wliat  fatal  mistake  did  the  leaders  of  the  nation  make? 


7.  Who  was  Amos?     (Amos  1;1.) 


8.  What  did  Amos  say  concerning  himself  when  told  to  go  back  to 
His  own  land?     (Amos  7:10-15.) 


Eighteen  Social  Justice  and  Righteousness  109 

9.  How  did  Amos  and  the  later  propliels  differ  from  the  earlier? 
(Note  4.) 


10.  What  was  the  moral  situation  in  Northern  Israel  as  Amos  saw 
it? 


11.  How  did  Amos's  conception  of  Jehovah  affect  his  preaching? 


\2.  What  did  he  say  of  a  merely  external  devotion  to  Jehovah's 
worship? 


13.  What  doom  did  Amos  announce  upon  Israel? 


14.  State  briefly  the  original  and  permanent  truths  in  the  preaching 
of  Amos.     (Note  5.) 


Questions  for  Consideration. 

1.  Mention  some  respects  in  which  social  conditions  now  are 
similar  to  those  in  the  time  of  Amos, 

2.  What  is  the  value  of  a  civilization  that  does  not  rest  on  morality 
and  religion? 

3.  What  is  likely  to  be  the  effect  on  the  religious  life  of  an  excessive 
devotion  to  ritual  ? 

Note-book  Work. 

1.  Write  in  the  column  of  dates  those  of  the  kings  of  Israel  and 
Judah  in  Note  'I  of  tlie  lesson. 

2.  In  the  column  of  religious  developments  insert  those  indicated 
in  Note  .5. 

3.  ]\Iake  a  short  statement  cf  tlie  few  facts  that  are  known  about 
Amos  the  man,  the  reasons  that  led  him  to  write  his  proj^hecies,  and 
some  of  the  points  wherein  his  message  was  an  advance  on  the 
messages  of  earlier  prophets. 

Bible  Text.  "Seek  Jehovah,  aixl  vr  shall  livr."     Amos  5:C. 


110  Preparations  for  Christianity 


Lesson 


Lesson  19.     THE  DIVINE  JUSTICE  AND  LOVE.    Hosea's 
Message  to  a  Faithless  People. 

Scripture  Reading  :  Israel's  Lack  of  True  Repentance,     Hos.  ch.  6. 

Note  1.  Object  of  the  Lesson.  To  show  how  Hosea,  by  em- 
phasizing Jehovah's  love  for  Israel,  sought  to  bring  the  nation  back 
from  its  apostasy. 

Note  2.  The  Last  Years  of  the  Northern  Kingdom.  The  reign 
of  Jeroboam  II  was  the  last  flicker  of  a  dying  ember.  Two  causes 
now  combined  to  carry  the  northern  kingdom  with  swift  strides  to 
its  final  overthrow. 

(i)  The  reawakening  of  Assyria.  In  745  b.  c.  a  usurper  named 
Pul  seized  the  throne  of  Assyria,  took  the  name  of  Tiglath-pileser 
(III),  and  with  extraordinary  energy  and  success  built  anew  the  for- 
tunes of  the  decadent  empire.  The  early  years  of  his  reign  were 
spent  in  restoring  order  in  the  eastern  parts  of  the  empire.  He  then 
turned  his  attention  to  the  West,  and  by  740  b.  c,  about  the  time 
that  Jeroboam  II  died,  he  had  conquered  all  of  northern  Syria.  The 
small  kingdoms  along  the  Mediterranean,  including  Israel  and  Judah, 
became  alarmed  and  formed  a  confederacy  for  mutual  defense.  The 
leaders  were  quickly  beaten,  and  the  rest  hastened  to  offer  submission 
and  pay  the  tribute  imposed  upon  them.  Rebellion  soon  broke  out, 
however.  In  733  b.  c.  Damascus  was  taken  after  a  three  years' 
siege,  and  Syria  made  a  dependent  province.  Israel  was  invaded, 
stripped  of  nearly  all  its  territory,  and  escaped  destruction  only  by 
renewed  submission  and  a  crushing  tribute.  But  on  the  death  of 
Tiglath-pileser  in  727  b.  c.  the  old  spirit  of  independence,  stirred  up 
by  promises  of  help  from  Egypt,  led  to  a  final  breaking  of  faith  with 
Assyria,  to  the  capture  of  Samaria,  and  to  the  end  of  the  northern 
kingdom  in  722  b.  c. 

{2)  Anarduj  in  Israel.  2  Ki.  15:8-27.  Jeroboam  II  was  suc- 
ceeded by  his  son  Zechariah,  a  weakling,  who  after  a  reign  of  only  six 
months,  was  slain  by  Shallum,  one  of  his  military  officers.  With 
him  ended  the  dynasty  founded  by  Jehu.  A  period  of  complete 
anarchy  now  began.  Shallum,  after  reigning  only  a  month,  was 
slain  by  Menahem,  who  died  about  736  b.  c.  His  son  Pekaliiah 
(736-735  B.  c.)  was  quickly  removed  by  a  revolution.  Pekali  (735- 
734  B.  c.)  who  succeeded  him  was  put  to  death  by  Tiglath-pileser 
during  his  campaign  against  Damascus.  The  leading  inhabitants 
of  the  upper  part  of  the  kingdom  were  carried  as  captives  into  Assyria, 
and  Iloshea  (734-722  b.  c.)  was  made  governor  over  the  remnant 
that  remained.     Groaning  under  the  exorbitant  tribute  laid  upon 


Nineteen  j^j^^,  2)/^,^-,^^  JuMicc  and  Love  111 

them  by  their  rapacious  conquerors,  and  encouraged  by  Egypt,  this 
wretched  remnant  withheld  the  tribute,  and  thus  invited  the  final 
catastrophe. 

Note  3.  Increasing  Moral  Degeneracy.  The  political  anarchy 
just  described  was  accompanied  by  a  similar  demoralization  in  all 
classes  of  the  community.  The  evils  against  which  Amos  had 
preached  continued  with  such  added  forms  of  social  violence  as  to 
force  from  Hosea  still  more  sweeping  indictments.  False  swearing, 
treacherous  dealings,  highway  robbery,  murder,  theft,  adultery, 
crimes  of  violence  and  bloodshed  seemed  everywhere  to  have  taken 
the  place  of  honesty,  truth,  justice  and  mercy  (Hos.  4:1,  2;  10:4; 
11:12).  The  blame  for  this  state  of  things  Hosea  places  not  so 
much  on  the  common  people  as  on  their  religious  leaders,  the  priests 
and  the  prophets,  who  have  proved  false  to  their  high  calling  as  serv- 
ants of  Jehovah.  The  true  meaning  of  the  obscure  passage  in  4 : 4 
seems  to  be:  "  Let  no  man  strive  with  or  blame  the  people  for  this 
shameful  state  of  things;  for  the  people  only  follow  the  teachings  and 
examples  of  the  priests."  These  greedy  priests,  instead  of  giving 
the  people  a  saving  knowledge  of  Jehovah's  law,  had  themselves 
become  leaders  in  iniquity  (4:G);  instead  of  restraining  the  ordinary 
citizens  from  lust  and  crime,  they  actually  encouraged  them  to  sin 
that  they  might  enrich  themselves  by  exacting  fines  and  sin-offerings. 
The  masses  were  thus  left  without  religious  and  moral  control.  They 
lost  faith  in  Jehovah  who  seemed  unable  to  save  them  from  their 
foes,  and  began  to  look  to  other  gods  for  help.  Naturally  they  drifted 
into  the  revolting  immoralities  practised  at  the  heathen  shrines. 
They  failed  to  see  that  they  were  madly  rushing  on  to  ruin  (4:3,  11-14; 
5:8-14). 

Note  4.  Hosea  the  Man.  Hosea's  prophetic  activity  seems  to 
have  begun  shortly  before  the  close  of  the  reign  of  Jeroboam  II,  and 
to  have  covered  a  period  of  about  sixteen  years  (750-734  b.  c).  The 
statement  in  the  title  of  his  book  that  he  prophesied  *'  in  the  days  of 
Uzziah,  Jotham,  Ahaz,  and  Hezekiah,  kings  of  Judah  "  seems  to 
come  from  a  later  hand.  Little  is  known  of  Ilosea's  personal  life. 
His  father's  name  was  Beeri.  Unlike  Amos,  he  was  almost  certainly 
a  citizen  of  the  northern  kingdom,  for  which  almost  every  sentence 
reveals  a  loyal  love.  His  intimate  knowledge  of  the  misdeeds  of  the 
priests  have  led  some  to  suspect  that  he  might  have  been  a  priest 
as  well  as  a  prophet.  His  mission  seems  to  have  put  liim  in  antago- 
nism to  all  the  religious  leaders  of  his  nation  (Hos.  9:7,  8). 

The  first  three  chapters  in  his  book  give  a  pathetic  insight  into  the 


112  Preparations  for  Christianity 


Lesson 


tragedy  of  his  domestic  life.  A  deep  and  true  love,  which  seemed 
to  have  the  approval  of  Jehovah  led  liim  to  marry  Gomer,  who, 
though  chaste  when  he  married  her,  was  led  astray  by  the  wild  licen- 
tiousness of  those  times,  and  soon  revealed  a  shocking  unfaithfulness. 
Her  children  were  not  liis.  Hosea's  first  impulse  was  to  drive  her 
from  his  home  and  cancel  the  marriage  bond,  as  he  would  have  been 
justified  in  doing  by  all  the  social  laws  and  customs  of  his  time. 
Whether  he  did  this,  or  whether  she  herself  ran  away  with  one  of  her 
lovers,  is  not  clear.  But  when,  after  a  course  of  open  shame,  she  was 
put  up  to  be  sold  as  a  common  slave,  his  former  love  triumphed  over 
all  the  agony  she  had  inflicted  on  him,  and,  paying  a  slave's  price  for 
her,  he  brought  her  back  to  his  home  again.  Here  he  hoped  that 
stern  discipline  would  bring  her  to  a  sense  of  her  guilt,  to  a  true  re- 
pentance, and  to  an  appreciation  of  the  greatness  of  his  own  love. 
How  he  succeeded  is  not  told. 

Note  5.  Hosea  the  Prophet.  Hosea's  public  ministry  was  closely 
connected  with  the  bitter  experiences  of  his  i)rivate  life.  Through 
these  he  caught  a  vision  of  great  spiritual  truths.  The  tragedy  of 
his  wedded  life  became  a  symbol  of  the  relations  between  Jehovah 
and  Israel.  As  he  had  married  Gomer  and  cherished  her  with  a  strong 
and  loyal  love,  so  Jehovah  had  loved  Israel  from  its  early  youth  and 
bound  it  to  Himself  by  a  covenant  as  sacred  as  a  marriage  bond. 
But  as  Gomer  in  going  after  her  lovers  had  spurned  a  pure  and  holy 
love  and  had  turned  away  from  the  high  privileges  of  a  faithful  wife, 
so  also  had  Israel  acted  toward  Jehovah  in  followng  after  the  Baalim 
and  attributing  to  them  the  blessings  received  from  Him  (IIos.  2:5c). 
Apparently  Hosea  became  a  prophet  before  he  discovered  the  true 
character  of  liis  wife,  since  the  name  he  gave  her  first  son,  Jezreel, 
gives  no  hint  of  her  infidelity,  but  merely  foreshadows  Jehovah's 
judgments  on  the  guilty  nation  because  of  the  massacres  perpetrated 
by  Jehu  (2  Ki.  10:11).  The  symboHc  names  given  to  the  younger 
children,  "  Unpitied  "  and  **  Not-my-people,"  while  they  carry  still 
further  the  announcement  of  doom,  suggest  perhaps  a  knowledge 
of  Gorner's  baseness.  In  the  love  which  had  prompted  him  to  take 
back  liis  prodigal  wife  and  to  try  by  severe  discipline  to  awaken  in 
her  a  penitent  response,  he  saw  a  picture  of  that  divine  love  which 
Israel's  sins  could  not  extinguish,  and  which  the  more  keenly  it  suf- 
fered the  more  eagerly  it  sought  the  restoration  of  the  fallen. 

The  book  of  Hosea's  prophecies  contains  two  parts,  chs.  1-3  and 
chs.  4-14.  The  former,  wliich  deals  mainly  with  the  prophet's 
wrecked  domestic  life,  was  probably  written  subsequent  to  the  latter. 


Nineteen  The  Divine  Justice  and  Love  113 

though  it  tells  of  earlier  experiences.  It  was  now  seen  that  the  im- 
pulse to  marry  Gomer,  wliicli  had  been  so  marvelously  overruled  to 
the  widening  of  Hosea's  spiritual  horizon,  was,  in  the  prophetic  lan- 
guage of  that  day,  a  word  of  the  Lord  (1:2).  The  second  part  con- 
sists, in  the  main,  of  short,  disconnected  sections  of  wliich  no  analysis 
is  possible.  Unsparing  denunciations  of  the  prevaiUng  social  and 
political  corruptions  mingle  with  tender  pleadings  and  impassioned 
entreaties.  All  the  passages  that  speak  of  Judah  are  probably  in- 
sertions by  a  later  hand.  As  these  chapters  contain  no  references 
to  the  closing  scenes  in  the  nation's  life,  it  is  probable  that  the  proph- 
et's voice  was  silenced  by  despair  or  martjTdom  before  the  final 
blow  came. 

Note  6.  New  Ideas  in  the  Preaching  of  Hosea.  (1)  Jehovah 
is  IsraeVs  husband.  The  Semites  were  accustomed  to  think  of  their 
gods  as  the  Baals,  or  "  owners  "  of  the  land  ov^r  which  they  presided, 
and  as  married  to  it.  All  increase  in  harvests,  flocks  or  families  was 
ascribed  them.  It  was  this  sexual  idea  that  plunged  Semitic  worship 
into  gross  licentiousness.  Ilosea,  by  representing  Jehovah  as  tlie 
**  owner,"  or  husband,  not  of  the  land,  but  the  people,  lifted  the  union 
from  physical  into  purely  moral  and  spiritual  relations. 

(2)  Jehova]is  unwavering  love.  It  was  because  Jehovah  had  from 
the  first  loved  Israel  that  He  had,  in  the  wilderness,  betrothed  the 
nation  unto  Himself  as  a  bridegroom  weds  a  chaste  and  innocent 
.maiden.  All  subsequent  waywardness  and  depravity,  instead  of 
quencliing  the  divine  love,  had  only  brought  out  more  clearly  its 
strong  and  enduring  quality. 

{3)  JeJiovah's  grief  over  human  sin.  The  unspeakable  shame 
and  pain  endured  by  Hosea  because  of  the  misconduct  of  his  faithless 
wife  was  but  a  faint  symbol  of  the  suffering  inflicted  by  human  sin 
on  the  heart  of  the  loving  God. 

(4)  Jehovah's  efforts  to  redeem.  Israel's  disregard  of  all  obhga- 
tions  toward  Jehovah  had  been  so  flagrant  and  persistent  as  to  justify 
Him  in  casting  off  His  people  forever.  And  yet  His  love  had  never 
wearied.  He  had  sought  by  blessings  and  by  punishments  to  win 
back  their  love.     Disciphne  is  a  proof  of  His  love. 

(5)  Jehovah's  readiness  to  forgive.  No  matter  how  far  men  wander 
or  how  deeply  they  fall,  God  is  ready  to  forgive  and  welcome  back. 
But  only  on  condition  of  a  genuine  repentance.  In  God's  mercy 
restoration  to  divine  favor  is  possible  for  every  sinner,  but  it  can 
never  take  phice  without  an  abandoninout  of  sin  and  return  to 
righteousness. 


114  Preparations  for  Christianity 


Lesson 


Additional  Reading  References. 
(1)  Horton  in  The  Neiu  Century  Bible,  The  Minor  Prophets y  vol.  i, 
pp.  9-76.  {2)  G.  A.  Smith,  in  Exposiiofs  Bible,  The  Book  of  the 
Twelve  Prophets,  vol.  i,  pp.  234-240,  discusses  ably  and  convincingly 
the  question  whether  the  story  of  Hosea's  relation  to  Gomer  is  an 
allegory  or  a  page  from  his  own  life.  {3)  Kent,  Kings  and  Projjhets 
of  Israel  and  Judah,  pp.  80-102.  (Ji)  Articles  in  Bible  dictionaries 
on  "  Hosea." 

Review  and  Preliminary  Questions. 
1.  What  was  the  political  condition  of  Northern  Israel  during  the 
reign  of  Jeroboam  II  ?  2.  What  contrast  was  presented  in  the  social 
conditions?  3.  What  false  security  was  felt  in  respect  to  Jehovah? 
4.  What  did  Amos  especially  emphasize  in  his  preaching?  5.  What 
were  some  of  the  new  ideas  he  advanced  ?  6.  What  is  the  title  of  this 
lesson?     its  object? 

Questions  on  the  Lesson. 
1.  State  briefly  how  the  reawakening  of  Assyria  aflFeeted  the  politi- 
cal situation  in  Northern  Israel.     (Note  2.) 


2.  What  was  the  political  condition  within  the  kingdom  after  the 
death  of  Jeroboam  II? 


3.  What  was  the  moral  condition?     (Note  3.) 


4.  To  what  was  this  social  demoralization  due? 


5.  What  is  known  respecting  Hosea's  life?     (Note  4.) 


6.  Describe  briefly  the  unhappiness  into  which  his  marriage  brought 
him. 


Nineteen  j;^  Divinc  Justice  and  Love  115 

7.  How  did  Hosea's  strong  love  show  itself  in  spite  of  his  \vife's 
baseness  ? 


8.  What  aspect  of  Israel's  history  was  forcibly  brought  home  to 
Hosea  by  the  bitter  experiences  of  his  wedded  life?     (Note  5.) 


9.  What  was  symbolized  by  the  names  given  to  Gomer's  three 
children  ? 


10.  What  great  lesson  respecting  Jehovah's  love  was  Hosea  taught  ? 


11.  What  are  the  main  contents  of  the  first  part  in  the  book  of 
Hosea's  prophecies? 


12.  What,  in  the  second  part? 


13.  On  what  aspect  of  God's  character  did  Hosea  put  special 
emphasis?     (Note  6.) 


14.   Mention  some  of  the  ways  in  which  the  greatness  of  God's 
love  is  shown. 


Questions  for  Consideration. 

1.  Whether  the  story  of  Hosea  and  Gomer  presents  an  allegory 
or  actual  fact. 

1.  Whether  a  preaching  of  divine  love  that  does  not  also  emphasize 
divinc  law  is  likely  to  be  effective  in  turning  men  from  sin  to  righteous- 
ness. 

3.  Whether,  in  view  of  the  })rosont  proclamation  of  the  universal 
reign  of  law,  it  is  still  possible  to  believe  in  repentance  and  forgive- 
ness, 


116  Preparations  for  Christianity 


Lesson 


Note-book  Work. 

On  the  chart  insert  in  the  column  of  dates  the  time  covered  by  the 
reigns  of  Tiglath-pileser  III  of  Assyria;  Zechariah,  Shallum,  Mena- 
hem,  Pekahiah,  Pekah,  and  Hoshea  of  Israel;  and  the  dates  for  the 
destruction  of  Damascus  and  Samaria  by  the  Assyrians. 

In  the  column  of  religious  developments  note  the  leading  new  ideas 
preached  by  Hosea. 

\Yrite  a  brief  sketch  of  Hosea's  ministry  from  such  material  as  may 
be  at  hand. 

Bible  Text.  "I  will  heal  their  backsliding,  I  will  love  them  freely.'* 
Hos.  14:4. 


Lesson  20.     THE  HIGHER  IDEA  OF  GOD.     Influence  of  the 
Prophets  in  Attaining  a  Truer  Faith. 

Scripture  Reading:  Jehovah's  Yearning  over  Sinful  Israel,     llos.  ch.  11. 

Note  1.  Object  of  the  Lesson.  To  show  how  Amos  and  Hosea 
rose  to  liigher  ideas  of  the  sovereignty,  righteousness,  and  love  of 
God. 

Note  2.  Errors  respecting  Jehovah  Current  in  the  Eighth  Century 
B.  C.  The  Israelites,  during  their  close  contact  with  the  Canaanites 
after  the  conquest,  gradually  drifted  away  from  the  nobler  ideas  of 
Jehovah  that  had  been  presented  by  Moses.  The  masses  of  the 
people  began  to  think  of  llim  as  like,  though  superior  to,  the  other 
gods  of  the  land.  lie  became  to  them,  like  the  Baals,  a  mere  deifica- 
tion of  the  powers  of  nature,  an  agricultural  deity,  or  a  god  of  war. 
Under  the  name  of  Jehovah,  they  are  worshiping  the  old  native  gods. 
This  naturally  begot  other  fatal  delusions  respecting  His  person, 
Ilis  character  and  His  worsliip.     Among  them  were  the  following: 

{1)  That  Jclwvalis  glory  ivas  hound  up  with  Israel's  prosperity. 
Amos  5:18;  Hos.  6:1,  2;  8:2.  The  covenant  between  Him  and 
His  people  was  supposed  to  rest  on  natural,  not  moral  grounds.  For 
His  own  credit  He  was  regarded  as  under  obligations  not  to  abandon 
Israel  to  its  heathen  foes. 

(^)  That  Jehovah,  was  indifferent  to  idolatry.  Hos.  2:7,  8,  13; 
4: 12,  13.  By  idolatry  is  meant,  not  a  complete  turning  away  from 
Jehovah  as  Israel's  national  god,  but  a  toleration  of  the  worshij)  of 


^"^^'^'y  The  Higher  Idea  of  God  117 

other  subordinate  gods.  Jehovah  was  unquestionably  regarded  as 
Israel's  supreme  God,  but  not  in  any  such  exclusive  sense  as  to  justify 
a  complete  disregard  of  the  local  Baals. 

(3)  That  Jehovah  cared  mainly  for  ceremonies  and  offerings. 
Hos.  5\Q.  When  Jehovah's  moral  character  was  forgotten,  religion 
came  naturally  to  be  regarded  as  a  matter  of  mere  outward  observ- 
ances. The  performance  of  prescribed  rites  and  the  presentation 
of  abundant  offerings  were  supposed  to  be  all  that  He  could  reason- 
ably require. 

(^)  That  Jehovah  coidd  he  acceptably  served  hij  immoral  practices. 
Amos  2:8;  4:4;  Hos.  4: 13.  When  men  regarded  Jehovah,  not  as  a 
righteous  God,  but  merely  as  chief  among  the  Baals,  they  naturally 
thought  that  He  would  be  pleased  with  the  same  licentious  worship  as 
flourished  at  the  Canaanite  high  places. 

(5)  That  Jehovah  showed  His  favor  by  giving  prosperity  and  His 
anger  by  withholding  it.  Amos  4:4-11;  6:1-8.  Plenteous  harvests 
of  corn,  oil,  and  wine,  and  victories  over  surrounding  nations,  such 
as  those  won  by  Jeroboam  II,  were  interpreted  as  tokens  of  Jehovah's 
pleasure  in  His  people.  On  the  other  hand,  droughts,  famines,  and 
defeats  were  taken  as  signs  of  His  displeasure.  The  people,  having 
no  idea  of  the  righteousness  of  God,  understood  sin,  not  as  trans- 
gression of  moral  law,  but  as  a  mere  failure  in  ritual  or  offerings. 
Hence  they  saw  no  way  of  regaining  divine  favor  except  through 
increased  zeal  in  a  hollow  service  that  only  widened  the  breach  be- 
tween Jehovah  and  themselves. 

(6)  That  Jehovah  did  not  insist  on  social  or  private  morality. 
Amos  2:6-8;  Hos.  4:1,  2,  6;  8:'2.  The  fact  that  lying,  cheating, 
robbery,  oppression  of  the  poor,  perverting  justice  by  bribery,  drunk- 
enness, and  shameless  immorality  went  hand  in  hand  with  loudest 
professions  of  loyalty  to  Jehovah  and  of  zeal  in  His  service  was  pos- 
sible only  because  the  people  had  entirely  failed  to  understand  His 
true  moral  character. 

Note  3.  Effect  of  the  Assyrian  Conquests  on  the  Faith  in  Jehovah. 
When  the  early  line  of  prophets,  from  Samuel  to  Elisha,  delivered 
their  messages,  Israel  had  come  into  direct  conflict  only  with  the 
smaller  nations  that  surrounded  it.  The  popular  conception  of 
Jehovah  as  a  God  whose  power  extended  only  over  the  territory 
occupied  by  His  people,  and  who,  witliin  these  limits,  was  fully  able 
to  protect  them  from  neighboring  foes,  sufficed  to  meet  all  the  prob- 
lems that  confronted  them.  But  when  Amos  began  to  prophesy,  the 
great  Assyrian  world-power  was  already  pressing  hard  on  the  coun- 


118  Preparations  for  Christianity  Lesson 

tries  bordering  on  the  Mediterranean.  The  fact  that  Jeroboam  II 
had  been  victorious  in  the  long  warfare  with  Syria  was  only  because 
its  power  had  been  broken  by  a  "saviour"  (2  Ki.  13:5).  A  re- 
cently found  inscription  has  shown  that  this  saviour  was  an  Ara- 
mean  king  who  rose  to  power  at  the  beginning  of  the  eighth  century 
B.  c,  and  who  conquered  Damascus.  But  now  Assyria  was  again  en- 
tering on  a  career  of  conquest.  When  Damascus  was  swept  away, 
Israel  for  the  first  time  faced  a  foe  with  whom  it  would  have  been  sheer 
suicide  to  contend.  The  only  way  of  escaping  national  extinction 
was  by  unconditional  surrender  and  the  yearly  payment  of  a  crushing 
tribute. 

This  raised  the  question  of  Jehovah's  power  to  save.  His  failure 
to  do  so  could  be  explained  according  to  the  old  theory  only  on  the 
ground  of  His  inability  to  do  so.  But  if  Jehovah  was  unable  to  save 
His  people  from  being  destroyed  by  the  Assyrians,  did  not  this  prove, 
according  to  the  religious  beliefs  of  those  times,  that  the  Assyrian 
gods  were  mightier  than  Israel's  God  (comp.  2  Ki.  18:29-35).? 
Would  it  not  be  wiser  to  abandon  the  worship  of  such  a  God  and 
honor  the  superior  gods  of  Assyria.?  This  is  what  the  great  majority- 
of  the  Northern  Israelites  eventually  did,  with  the  result  that  they  dis- 
appeared from  history. 

Note  4.  The  Wider  Outlook  of  Amos.  Amos  was  the  first  of  the 
prophets  who  grappled  with  this  new  problem.  He  had  so  strong 
a  faith  in  the  abiding  reality  of  Jehovah's  being  that  he  could  not 
for  a  moment  believe  that  His  existence  was  bound  up  with  the  fate 
of  any  nation.  But,  if  this  were  true,  then  Jehovah's  sovereignty 
must  extend  beyond  all  national  boundaries.  In  following  out  this 
thought,  the  sublime  truth  was  borne  in  upon  the  prophet's  mind 
that  Jehovah  is  the  God  of  the  whole  earth,  a  God  in  whose  hands 
is  the  providential  ordering  of  all  human  events.  Assyria,  therefore, 
as  well  as  Israel,  was  a  mere  instrument  for  the  fulfilment  of  His 
beneficent  purposes.  With  such  a  conviction  as  this  Israel  might 
perish,  but  faith  in  Jehovah  would  live. 

But  could  Israel  perish  utterly.?  Had  not  Jehovah  established 
His  covenant  with  His  people,  and  would  not  His  faithfulness  be 
impugned  by  their  destruction?  So  the  people  firmly  believed,  and 
so  it  would  have  seemed  if  the  covenant  had  been  based  on  pure 
partiaHty  or  capricious  choice.  But  for  the  God  of  the  whole  world 
to  act  from  partiality  or  caprice  was  unthinkable.  To  do  justice 
to  all  men  His  dealings  with  them  must  be  determined  by  fixed  moral 
principles.     He  must  be  a  God  of  perfect  righteousness.     The  cove- 


^"^^^^^  The  Higher  Idea  of  God  119 

nant  with  Israel  must  rest,  therefore,  not  on  favoritism„but  on  moral 
considerations.  Israel's  fate,  accordingly,  depended  not  on  an  ar- 
bitrary exercise  of  divine  power,  but  on  conformity  to  the  stand- 
ards of  divine  righteousness.  So  long  as  the  people  lacked  this, 
the  most  zealous  performance  of  empty  religious  ceremonies  could 
only  arouse  Jehovah's  indignation  and  loathing.  The  only  thing 
that  could  save  the  nation  and  make  the  covenant  effective  was  an 
embodiment  of  justice,  integrity,  and  purity  in  all  relations  toward 
God  and  men.  These  were  the  considerations  that  made  Amos 
an  inexorable  preacher  of  the  moral  law. 

Note  5.  Hosea's  Emphasis  on  the  Divine  Love.  The  revela- 
tion of  Jehovah's  righteousness  came  to  Amos  through  a  religious 
interpretation  of  the  social  and  political  movements  of  his  time. 
The  revelation  of  Jehovah's  love  came  to  Hosea  through  the  pitiful 
experiences  of  his  own  domestic  life.  As  the  prophet's  steadfast 
love  for  his  prodigal  wife  led  him  to  deal  righteously  with  her,  so 
Jehovah's  righteousness  was  but  a  way  in  which  His  love  for  trans- 
gressing Israel  was  forced  to  express  itself.  Ilosea  saw  that  the 
sinner  needs  not  only  condemnation  for  his  failures,  but  sympathy 
and  tenderness,  a  gentle  encouragement  that  gives  new  strength  to 
those  bending  under  the  heavy  burdens  of  life.  He  showed  how 
in  the  early  days  Jehovah  had  cared  for  Israel  as  a  loving  father 
cares  for  and  guides  his  stumbling  child;  and  he  showed  too,  how, 
when  the  nation  in  its  maturity  and  strt;ngth  had  deserted  Him,  His 
heart  was  still  full  of  compassion  and  readiness  to  forgive.  On  these 
grounds  Hosea  with  infinite  tenderness  called  on  his  people  to  turn 
away  from  their  impotent  idols,  to  abandon  their  senseless  sacrifices, 
to  return  to  Jehovah  in  true  repentance,  and  to  trust  in  the  greatness 
and  steadfastness  of  His  love.  In  Hosea's  message  the  Old  Testa- 
ment revelation  strikes  its  highest  note — a  note  which  is  echoed  in  the 
culminating  declaration  of  the  New  Testament  that  "  God  is  love." 

Note  6.  The  Religion  of  the  Prophets  an  Ethical  Spiritual  Mono- 
theism. Until  the  rise  of  the  great  })roplicts  of  the  eighth  century 
B.  c,  the  Israelites  had  believed  in  and  worshiped  Jehovah  as  tlicir 
national  God.  But  that  the  existence  of  other  gods  was  freely  con- 
ceded was  shown  in  the  constant  tendency  to  mingle  their  worship 
with  that  of  Jehovah.  Even  Elijah  demanded  of  the  people  merely 
that  they  should  choose  the  service  of  Jehovah  or  of  Baal  and  not 
go  limping  between  the  two.  Amos  and  Hosea,  on  the  contrary, 
insisted  not  only  on  Jehovah's  right  to  Israel's  exclusive  service,  but 
founded  this  demand  on   Jehovah's   universal  sovereignty.     While 


1'20  •  Preparations  for  Christianity 


Lesson 


the  non-existqnce  of  heathen  gods  is  not  expHcitly  affirmed,  this 
new  conception  of  Jehovah  is  such  that  He  cannot  possibly  be  thought 
of  as  sharing  His  sovereignty  with  other  gods.  Here,  then,  for  the 
first  time  in  the  history  of  rehgious  thought  we  encounter  a  genuine 
monotheism — a  behef  in  tlie  one  and  only  God.  The  prophetic 
condemnations  of  the  use  of  images  in  connection  with  the  worship 
of  this  one  and  only  God — a  condemnation  which  we  now  likewise 
encounter  for  the  first  time — gave  to  the  world  a  purely  spiritual 
monotheism.  Finally,  the  uncompromising  emphasis  on  the  moral 
perfection  of  Jehovah's  character  as  a  standard  for  human  conduct 
gave  to  mankind  tliat  ethical  spiritual  monotheism  which  still  re- 
mains the  world's  highest  conception  of  deity. 

Additional  Reading  References. 
(1)  Popular  and  prophetic  religion.  Kent,  Divided  Kingdom, 
pp.  9^2-97.  (3)  The  unity  and  spirituality  of  God  as  conceived  by 
Amos  and  Hosea.  Piepenbring,  Old  Testament  Theology,  pp.  9'2-99. 
(o)  Prophetic  views  of  Jehovah's  nature.  Addis,  Hehreiv  Religion, 
pp.  145- loG.  {J^)  The  source  of  prophetic  monotheism.  Marti, 
Religion  of  t lie  Old  Tedauient,  pp.  136-148. 

Review  and  Preliminary  Questions. 
1.  What  three  causes  led  to  the  swift  downfall  of  the  northern 
kingdom?  2.  What  is  known  about  Hosea?  3.  In  what  respect 
did  his  preaching  differ  from  that  of  Amos?  4.  What  sad  ejxperience 
gave  him  his  profound  insight  into  Jehovah's  love  for  Israel?  5. 
^lention  briefly  some  of  the  new  ideas  in  Hosea's  preaching.  6- 
What  is  the  subject  of  the  present  lesson?    its  object? 

Questions  on  the  Lesson. 
1.  What  false  sense  of  security  had  been  encouraged  by  the  old 
idea  of  Jehovah's  relation  to  Israel?     (Note  2,  1.) 


2.  Mention  some  of  the  ways  in  which  the  current  idea  of  Jehovah's 
character  affected  worship.     (^,  3,  4.) 


3.  What  erroneous  view  of  Jehovah's  attitude  toward  men  did  it 
strengthen?     (-5.) 


^"'^"'^  The  Higher  Idea  of  God  121 

4.  How  did  it  affect  social  life  and  privale  conduct?     (6.) 


5.  How  did  the  Assyrian  conquests  tend  to  undermine  the  popular 
faith  in  Jehovah?     (Note  .3.) 


6.   What  new  idea  of  Jehovali  did  Amos  present  as  the  basis  of  a 
firm  faith  in  Him?     (Note  4.) 


7.  On  what  idea  of  Jehovah's  character  did  Amos  condition  the 
fate  of  Israel? 


8.  What  lofty  idea  of  Jehovah  was  emphasized  in  Hosea's  preach- 
ing?    (Note  5.) 


9.  What  three  exalted  ideas  of  God  marked  the  religious  teachings 
of  these  two  prophets  ?     (Note  6.) 


10.  How,  then,  may  this  new  development  of  Israel's  religion  be 
described  ? 


Questions  for  Consideration. 

1.  What  reception  may  we  suppose  the  people  gave  to  the  new 
truths  preached  by  Amos  and  IIos«e^?  •  . 

2.  Why  is  it  that  in  every  age  even  good  men  are  slow  in  accepting 
larger  interpretations  of  religious  truths? 

3.  What  should  be  our  attitude  toward  the  new  views  of  the  Bible 
and  of  Christian  doctrine  that  are  so  plentifully  propounded  by 
reputed  scholars  in  our  times? 

Note-book  Work. 
Read  again  carefully  the  notes  in  Lessons  O-l^  that  set  forth  the 
main  features  of  Israel's  early  religious  'beifefs;  then  write  for  the 
note-book  a  brief  summary  of  these  beliefs,  and  by  comparison  show 
in  what  respects  the  teachings  of  Amos  and  Hosea  presented  truer 
and  worthier  ideas  of  God. 


122  Preparations  fo7'  Christianity 


Lesson 


Bible  Text.  "He  that  formeth  the  mountains,  and  createth  the  wind, 
and  declareth  unto  man  what  is  his  thought;  that  maketh  the  morning  dark- 
ness, and  treadeth  upon  the  high  places  of  the  earth — Jehovah,  the  God  of 
hosts,  is  his  name."     Amos  4: 13. 


Lesson    21.     THE    MORAL    DEMANDS    OF    RELIGION.     The 

Insufficiency  of  Ceremonies. 

Scripture  Reading :  Formalism  Condemned.     Is.  1:1-20. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  prophets  of 
the  eighth  century  sternly  denounced  the  hypocrisy  and  stupidity  of 
those  w^ho  tried  to  reconcile  immoral  "acts  with  true  religion. 

Note  2.  The  Prophets  of  the  Eighth  Century  B.  C.  In  the  pre- 
ceding lessons,  18-20,  the  messages  of  Amos  and  Hosea  have  been 
considered  so  far  as  they  emphasized  certain  new  or  neglected  aspects 
of  Jehovah's  character,  such  as  His  universal  sovereignty,  His  perfect 
righteousness,  and  His  steadfast  love.  Tliis  higher  idea  of  the  divine 
character  naturally,  as  we  have  seen,  had  some  relation  to  the  kind 
of  worship  which  He  demanded.  But  in  the  main  the  messages  of 
these  prophets  culminated  in  an  announcement  of  Israel's  doom, 
which,  in  the  absence  of  any  sincere  turning  to  Jehovah,  was  seen 
to  be  advancing  with  rapid  strides.  The  failure  of  the  people  to 
respond  to  the  call  of  Jehovah  through  His  proj)hets  ended  the  life 
of  the  northern  kingdom  in  l^'i  b.  c.  The  center  of  prophetic  activity 
had  already  passed  over  to  the  southern  kingdom,  which  now  had 
fallen  heir  to  all  that  the  northern  prophets  had  wrought  and  taught. 

Conditions  in  Judah  during  the  long  and  prosperous  reign  of 
Uzziah  were  politically,  socially  and  religiously  quite  similar  to  those 
in  Israel  during  the  contemporaneous  reign  of  Jeroboam  II  (Notes 
2,  3,  Lesson  18).  Both  of  these  great  kings  died  about  the  same 
time,  710  n.  c.  That  year  was  made  memorable,  furthermore,  by 
the  beginning  of  Ilosea's  pro{)hetic  work  in  the  northern  kingdom 
(IIos.  1:1;  Note  4,  Lesson  19),  and  by  that  of  Isaiah  in  the  southern 
kingdom  (Is.  6:1).  In  the  sixth  chapter  of  his  book  Isaiah  tells 
of  his  call  to  the  prophetic  office.  His  description  in  vss.  9,  10  of 
the  effect  of  his  preaching  suggests  that  this  account  was  written 
some  years  after  the  event,  when  his  counsels  liad  been  spurned  by 
the  king  and  the  people.  At  the  time  of  his  call  Isaiah  was  a  younfi; 
man,  a  resident,  if  not  a  native,  of  Jerusalem,  probably  an  aristocrat. 


Twenty-one  j/^^  j/^^^/  Demands  of  Religion  123 

and  possibly  related  to  the  royal  family.  He  seems  to  have  been 
intimately  acquainted  with  the  leading  men  of  the  nation,  to  have  had 
free  access  to  the  court,  and  to  the  successive  monarchs  who  reigned 
during  his  time.  Nothing  is  told  of  his  family  except  that  his  father's 
name  was  Amoz  (not  the  prophet  Amos),  that  he  was  married,  his 
wife  being  called  "  the  prophetess,"  and  that  he  had  two  sons  to 
whom  he  gave  symbolic  names  (Is.  7:3;  8:3).  His  ministry  seems 
to  have  extended  from  740-701  b.  c,  or  perhaps  a  few  years  longer. 
During  this  period  Jerusalem  was  the  scene  of  his  labors.  Isaiah 
was  not  only  the  greatest  of  the  Hebrew  prophets,  but  a  statesman 
whose  inspired  vision  embraced  and  correctly  interpreted  the  momen- 
tous political  movements  of  his  time,  and  whose  wisdom  prescribed 
the  only  safe  courses  of  action. 

Micah  was  a  younger  contemporary  of  Isaiah.  The  beginning 
of  his  prophetic  work  is  variously  dated  from  745  to  710,  and  the 
close  about  700  b.  c.  Isaiah  surveyed  the  needs  of  his  time  from 
the  point  of  view  of  an  aristocrat  and  statesman.  IMicah  looked  at 
them  from  the  point  of  view^  of  the  common  people.  To  him  the 
worst  sin  of  the  nation  was  the  heartless  oppression  of  the  poor.  So 
fearless  was  he  in  rebuking  the  leaders  of  the  people  and  in  pronounc- 
ing doom  on  Jerusalem  that,  according  to  Jer.  26:17-19,  he  was 
saved  from  death  only  because  his  friends  stood  up  for  him. 

Note  3.  The  Divorce  between  Morality  and  Religion.  The  lofty 
teachings  of  Amos  respecting  Jehovah's  righteousness  made  a  pro- 
found impression  on  the  prophets  who  succeeded  him.  Amos  him- 
self had  denounced  not  only  the  prevailing  social  iniquities  of  his 
time,  but  also  the  worship  offered  at  the  great  sanctuaries  for  the 
sole  purpose  of  purchasing  Jehovah's  favor  (Amos  3: 14;  4:4;  5:4,  5; 
8: 13,  14).  With  equal  sternness  Ilosea  had  reproved  the  unchecked 
vices  of  his  day.  On  the  popular  worship  of  the  golden  calves  he 
heaped  unmeasured  scorn,  and  declared  that  such  worship,  even 
when  offered  in  the  name  of  Jehovah,  was  no  satisfactory  substitute 
for  love  and  a  knowledge  of  God  (Hos.  G:6;  8:5,  6:  13:2).  Isaiah's 
position  in  this  matter  is  still  more  outspoken.  In  his  first  chapter, 
which  summarizes  his  essential  teachings,  he  pictures  the  pitiable 
state  into  which  the  social  organism  in  Judah  had  fallen:  "  The 
whole  head  is  sick,  and  the  whole  heart  faint.  From  the  sole  of  the 
foot  even  unto  the  head,  there  is  no  soundness  in  it;  but  wounds,  and 
bruises,  and  fresh  stripes  "  (vss.  5,  6).  This  dejilorable  condition 
is  due  entirely  to  the  divorce  between  religion  and  morality.  Un- 
tiring zeal  in  respect  to  outward  religious  rites  is  sheer  hypocrisy 


124  Preparations  for  Christianity 


Lesson 


when  dissociated  from  inward  righteousness.  The  sanctuaries  were 
trampled  by  throngs  of  worshipers,  the  altars  groaned  under  a  wealth 
of  sacrifices,  the  sky  was  darkened  by  clouds  of  incense.  Never 
before  had  the  nation  been  more  assiduous  in  the  practice  of  religious- 
ness, and  never  had  there  been  a  greater  absence  of  real  religion. 
The  offerings  were  the  fruits  of  oppression  and  injustice,  of  a  robbery 
of  the  fatherless  and  widows,  and  the  hands  of  those  who  so  con- 
fidently and  ostentatiously  brought  the  offerings  were  red  with  in- 
nocent blood  (vss.  10-15).  The  only  remedy  was  to  "  cease  to  do 
evil  "  and  "  learn  to  do  weU."  Wickedness  and  worship  cannot 
be  combined. 

Note  4.  "  The  Greatest  Saying  of  the  Old  Testament."  It 
remained  for  Micah  to  give  the  most  remarkable  expression  to  be 
found  in  the  Old  Testament  to  the  insufficiency  of  ceremonies,  and 
to  the  necessity  of  recognizing  the  moral  demands  of  religion.  Amidst 
the  errors  and  crimes  of  his  age  the  passage  (Micah  6:  1-8)  shines  as 
a  beacon-light  in  a  dark  night.  In  vss.  1,  2  the  prophet  calls  on  the 
mountains,  the  hills,  and  the  foundations  of  the  earth  to  listen  as 
Jehovah  comes  down  from  His  judgment-seat  to  argue  the  question 
as  to  what  constitutes  true  religion.  In  vss.  3-5  Jehovah  does  not 
begin  by  recounting  His  people's  sins,  as  one  would  expect,  but  asks 
instead  if  in  any  vnse  His  requirements  have  been  too  severe;  then 
He  shows  that  so  far  from  being  an  exacting  task-master,  He  has 
from  the  first  been  their  Helper  and  Deliverer.  To  this,  in  vss.  6,  7, 
the  people  reply  humbly  by  asking  what  kind  of  worship  they  shall 
offer  in  order  to  please  their  God.  Shall  they  bring  such  extraordi- 
nary sacrifices  as  Solomon  gave  at  the  dedication  of  the  temple.'^ 
Shall  they  even  go  so  far  as  to  present  as  burnt  offerings  their  first- 
born in  order  to  win  Jehovah's  favor,  as  Ahaz  had  tried  to  do  (2  Ki. 
16:3).?  The  prophet  ends  the  debate  in  vs.  8  by  declaring  that 
Jehovah  has  made  no  such  demands,  that  Plis  whole  requirement 
of  man  is  "  to  do  justly,  and  to  love  kindness,  and  to  walk  humbly 
with  thy  God."  This  is  the  sum  and  substance  of  true  religion  in 
every  age.  Mistaken  views  of  God's  character  and  of  His  require- 
ments have  always  tended  to  make  religion  a  useless,  burdensome 
and  mechanical  })erformance.  God  Himself  ever  seeks  to  make  it  an 
inspiration  and  joy  to  the  soul. 

Additional  Reading  References. 

(7)  The  most  illuminating  commentaries  on  Isaiah  and  on  Micah 
are  those  by  Prof.  George  A.  Smith  in  the  Expositor's  Bible.     Those 


Twenty-one  j/^^  ^loral  Demands  of  Religion  125 

by  Whiteliouse  on  Isaiah  and  by  Ilorton  on  Micah  in  The  New 
Century  Bible,  are  also  up  to  date  and  exceedingly  helpful,  (i*)  On 
the  attitude  of  the  prophets  toward  sacrifice,  see  Marti,  Religion  of 
the  Old  Testament,  pp.  148-15^. 

Review  and  Preliminary  Questions. 
1.  Mention  some  of  the  popular  errors  respecting  Jehovah  that 
were  current  in  the  time  of  Amos  and  Ilosea.  2.  How  did  the 
threatening  power  of  the  Assyrian  empire  affect  faith  in  Jehovah? 
8.  What  larger  view  of  Jehovah's  sovereignty  did  Amos  preach  in 
order  to  strengthen  faith  in  Jehovah?  4.  On  what  ground  did  Amos 
denounce  the  social  evils  of  his  time?  5.  On  what  aspect  of  Je- 
hovah's character  did  Ilosea  lay  stress?  6.  In  what  sense  was  the 
religion  of  the  prophets  an  ethical  monotheism?  7.  What  is  the 
title  of  this  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  What  events  made  the  year  740  b.  c.  memorable?     (Note  2.) 


2.  Mention  the  main  known  facts  respecting  Isaiah. 

3.  What  were  the  date  and  place  of  his  ministry? 

4.  What  are  the  main  facts  respecting  Micah? 


5.   What  attitude  did  Auios  and  Ilosea  take  toward  the  popular 
worship?     (Note  o.) 


().   How  did  Isaiah  describe  the  effect  on  the  nation  of  an  exclusive 
regard  for  ritual? 

7.   How   'id  tlu>  p(M)j)l(>  profess  llieir  regard  for  -leliovali? 


126  Preparations  for  Christianity  Lesson 

8.  What  was  the  character  of  those  who  offered  this  worship  ? 


9.  What  did  Micah  represent  Jehovah  as  testifying  in  His  own 
behalf?     (Note  4.) 


10.  How  did  the  people  answer  Jehovah's  appeal? 

11.  How  did  Micah  define  true  religion? 


Questions  for  Consideration. 

1.  Why  does  God  value  justice  and  mercy  above  oflFerings  and 
sacrifices  ? 

2.  Why  is  true  religion  always  rational  ? 

3.  What  is  the  surest  proof  a  man  can  give  that  his  life  is  truly 
religious  ? 

Note-book  Work. 

Copy  in  the  note-book  the  leading  passages  in  the  prophets  of 
the  Assyrian  period  that  speak  of  the  value  of  being  right  with  God 
rather  than  being  zealous  in  matters  of  outward  ritual.  Such  pas- 
sages are  Amos  5:4,  5,  14,  15,  21-24;  Hos.  6:6;  8:4,  5;  Is.  1:11-17; 
Micah  6:6-8. 

Bible  Text.  "What  doth  Jehovah  require  of  thee,  but  to  do  justly,  and 
to  love  kindness,  and  to  walk  humbly  with  thy  God?  "     Micah  6:8. 


Lesson    22.     PERSONAL    RESPONSIBILITY.    The     ReUgious 
Estimate  of  the  Individual. 

Scripture  Reading:   "  The  Soul  that  Sinneth,  it  Shall  Die."     Ezek.  18:1-20. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  prophets 
gradually  grasped  the  thought  of  the  moral  responsibility  of  the 
indi\ddual. 

Note  2.  The  Slight  Importance  of  the  Individual  in  Ancient 
Thought,     Christianity  places  a  high  value  on  the  individual  man. 


Twenty-two 


Personal  Responsihility  127 


It  was  the  one  lost  sheep  for  which  the  sliei)herd  left  the  ninety  and 
nine  and  hunted  over  the  mountains  until  he  found  it.  It  is  over  the 
single  repenting  sinner  that  there  is  joy  in  the  presence  of  the  angels 
of  God.  In  view  of  this  exalted  appreciation  of  the  individual  man, 
as  shown  in  the  divine  care  for  him,  we  find  it  hard  to  understand 
how  small  a  place  the  individual  filled  in  ancient  thought.  The 
smallest  social  units  were  the  families.  These  coalesced  into  the 
larger  unit  of  the  tribe,  and  the  tribes  again  into  a  nation.  Ancient 
law  regarded  a  man's  wife  and  children  as  his  property,  and,  as  it  held 
him  responsible  ft)r  their  conduct,  so  in  certain  cases  it  included  the 
whole  family  in  the  punishment  for  his  wrong-doing.  An  instructive 
example  is  given  in  the  case  of  Achan,  whose  sons  and  daughters, 
probably  as  innocent  as  his  oxen,  his  asses,  and  his  sheep,  were  in- 
cluded with  them  in  the  punishment  inflicted  on  him  (Josh.  7:  24,  25). 
When  the  earth  opened  to  engulf  Dathan  and  Abiram,  it  swallowed 
up  likewise  "  their  wives,  their  sons,  and  their  little  ones  "  (Num. 
16:276,  32).  The  same  merging  of  the  individual  in  the  family 
is  seen  in  the  execution  of  Saul's  sons  to  avenge  his  attack  on  the 
Gibeonites  (2  Sam.  21:1-9).  No  one  apparently  thought  of  asking 
what  relation  the  punishment  had  to  those  relatives  of  the  real 
offenders.  The  idea  of  the  unity  or  solidarity  of  the  family  blinded 
men  to  individual  rights. 

Note  3.  The  Religious  Undervaluation  of  the  Individual.  The 
same  tendency  to  lose  sight  of  the  individual  was  seen  in  religious 
as  in  social  relations.  The  god  whom  the  indi\idual  worshiped  was 
not  his  own  personal  god,  but  the  god  of  the  family,  the  tribe,  or  the 
nation.  It  was  the  duty  of  the  family,  the  tribe,  or  the  nation  to  look 
out  for  his  interests.  When  a  man  brought  offerings  to  the  sanctu- 
aries, he  did  so  not  in  his  own  behalf,  but  as  a  member  of  the  group 
to  which  he  belonged.  Sacrifices  at  the  high  places,  accordingly, 
were  family  or  communal  feasts  (Jud.  9:26,  27;  1  Sam.  9:12-25; 
20:6).  But  as  time  passed  on  and  clans  and  tribes  disappeared 
in  the  larger  national  unity,  so  also  the  local  gods  gave  way  before 
the  national  god,  and  religion  widened  out  into  a  national  concern. 
In  the  same  proportion  the  importance  of  the  individual  decreased. 
In  the  estimate  of  the  deity  the  individual  was  of  small  account,  the 
nation  was  everything.  It  was  with  Israel  as  a  whole  that  Jehovah 
had  established  His  covenant.  When  religion  was  a  matter  that  did 
not  concern  itself  with  personal  conduct,  but  with  abundant  harvests, 
protection  from  national  calamities  and  success  in  war,  why  should 
the  individual  trouble  himself  as  to  his  private  life?     It  was  the  busi- 


128  Preparations  for  Christianity 

ness  of  the  priests  to  administer  the  piibHc  worship,  and  to  keep  the 
deity  satisfied  with  material  offerings.  Hence  the  divorce  between 
morahty  and  rehgion  noted  in  the  previous  lesson. 

Note  4.  The  Growing  Appreciation  of  the  Individual.  The  great 
truth  that  Jehovah  deals  with  individual  souls  rather  than  with 
organic  masses  was  only  dimly  apprehended  by  the  earlier  prophets. 
Amos  shared  the  prevailing  idea  of  his  time  that  Jehovah  dealt  only 
with  Israel  as  a  whole,  and  hence  his  preaching  was  not  directed  to 
individuals.  It  was  only  when  he  reflected  on  the  obvious  fact  that 
there  were  many  who  did  not  join  in  the  drunken  revelry,  who  did 
not  get  rich  by  oppression,  and  who  had  been  forced  into  silence  by 
the  evil-doers  in  authority,  that  it  dawned  on  his  mind  that  the  whole 
of  Israel  could  not  be  Jehovah's  people.  The  first  intimation  of  this 
clearer  idea  of  the  moral  value  of  the  individual  man  is  where  he 
asks,  "  Shall  two  walk  together,  except  they  have  agreed  "  (Amos 
3:8)? 

While  Ilosea's  preaching  was  also  addressed  to  the  people  as  a 
whole,  yet  the  experiences  on  which  it  rested  were  most  personal  and 
tender.  He  nowhere  gives  explicit  expression  to  the  fact  of  individual 
responsibility,  but  his  language  foreshadows  it.  So  far  as  his  appeals 
received  any  response,  it  must  have  been  from  the  personal  con- 
science. Furthermore,  his  lofty  idea  of  the  sacredness  of  marriage 
must  have  helped  to  prepare  the  way  for  the  admission  that  each 
woman-soid  is  as  precious  in  God's  estimate  as  the  soul  of  the  in- 
dividual man. 

Isaiah's  mind  was  so  occupied  with  national  problems  ihat  he  had 
little  to  say  about  personal  responsibility.  He  looked  at  sins  such 
as  drunkenness,  lying,  stealing,  and  immorality  as  symptoms  of  social 
disease  (Is.  1:5,  6)  rather  than  personal  evils,  and  he  denounced  them 
because  of  their  effect  on  the  community.  Yet  even  Isaiah  was 
beginning  to  catch  a  glimpse  of  the  larger  truth.  When  in  the 
eleventh  chapter  (vss.  1-5)  he  makes  a  coming  prince  the  medium 
through  whom  divine  wisdom  and  righteousness  are  brought  to  the 
people,  he  certainly  sees  that  this  result  can  be  reached  only  as  one 
individual  soul  is  fjuickencd  by  the  divine  Spirit.  So,  too,  Isaiah's 
own  personality,  his  wife,  his  sons  with  their  symbolic  names,  the 
little  company  of  his  disciples,  are  gradually  detaching  themselves 
from  the  general  mass. 

Note  5.  Individual  Responsibility  Clearly  Discerned  by  Jere- 
miah   and    Ezekiel,      The    thxlrinc    of   personal    responsibility    was 


Txoenty-two  Personal  Responsibility  129 

not  clearly  expressed  and  forcibly  api)lied  until  the  shadow  of  the 
Babylonian  exile  fell  over  the  southern  kingdom.  The  first  to  state 
it  in  unmistakable  terms  was  Jeremiah,  who  prophesied  from  the 
thirteenth  year  of  Josiah  (626  or  625  b.  c.)  until  some  time  after 
the  destruction  of  Jerusalem  in  586  b.  c.  During  almost  the  whole 
of  this  long  period  Jeremiah  was  the  central  figure  in  the  prolonged 
agony  that  attended  the  dissolution  of  the  kingdom  and  the  beginning 
of  the  exile.  Gifted  with  a  gentle,  retiring,  sensitive  disposition, 
hating  strife,  and  loving  his  nation  with  passionate  intensity,  yet  he 
was  forced  to  live  in  bitter  contention  with  all  classes  in  the  com- 
munity (Jer.  1: 17-19)  and  was  assailed  as  a  traitor.  After  the  death 
of  Josiah  he  was  compelled  to  discourage  every  patriotic  hope,  to 
antagonize  the  popular  side  of  every  question,  and  to  be  the  prophet 
of  defeat  and  disaster.  His  ad^^ce  fell  on  unwilling  and  rebellious 
ears,  and  his  efforts  to  save  his  people  proved  a  failure.  It  was  this 
destruction  of  the  state  that  brought  into  clearer  light  than  ever  before 
the  religious  importance  of  the  individual.  The  nation  was  no  longer 
the  religious  unit  with  which  Jehovah  could  deal.  If  Israel's  faith 
survived  at  all,  it  must  survive  without  the  state  and  the  temple 
ritual.  From  his  own  experience  Jeremiah  had  learned  that  faith 
could  thus  survive;  that  the  religious  unit  with  which  Jehovah  deals 
is  the  individual  man,  and  that  a  vital  personal  relation  to  Jehovah 
must  be  the  foundation  of  all  true  religion.  That  there  had  been 
much  speculation  at  that  time  about  the  justice  of  punishing  children 
for  the  sins  of  the  fathers  (Ex.  20:5)  is  suggested  by  the  currency  of 
the  proverb,  "  The  fathers  have  eaten  sour  grapes,  and  the  children's 
teeth  are  set  on  edge"  (Jer.  31:29).  In  combating  this  popular 
error,  Jeremiah  announced  the  great  moral  principle,  "  Every  one 
shall  die  for  his  own  iniquity:  every  man  that  eateth  sour  grapes, 
his  teeth  shall  be  set  on  edge  "  (31:30). 

This  principle  was  elaborated  by  Ezekiel  in  the  eighteenth  chapter 
of  his  prophecy.  Ezekiel  was  one  of  the  leading  Jews  carried  into 
exile  with  Jehoiachin  in  597  b.  r.  (2  Ki.  24:8-14).  At  Tel-abib 
in  Babylon  he  lived  in  a  house  of  his  own  (Ezek.  3:  24),  and  continued 
to  encourage  and  comfort  his  fellow  exiles  for  at  least  twenty-two 
years  (1:2;  29:17).  Of  his  personal  history  little  is  known.  lie 
belonged  to  a  priestly  family,  was  educated  by  the  priests  in  the 
temple,  and  he  thus  acquired  that  priestly  cast  of  mind  which  is 
more  prominent  in  him  than  in  any  of  the  other  prophets.  He,  too, 
quotes  and  combats  the  above  popular  proverb  (Ezek.  18:2).  The 
exiles  were  explaining  the  calamities  that  had  come  upon  them  as 
judgments  for  the  sins  of  their  ancestors,  and  that  under  these  judg- 


130  Preparations  for  Christianity 


Lesson 


ments  they  were  hopelessly  crushed.  Against  this  discouraging 
conclusion  Ezekiel  argues  that  each  Israelite  stands  alone  in  his 
relations  to  Jehovah.  If  he  does  right,  the  guilt  of  his  ancestors  does 
not  fall  on  him.  On  the  contrary,  if  he  sins,  he  will  not  be  saved 
from  punishment  because  of  their  righteousness.  God  judges  each 
man  according  to  his  own  deserts.  Neither  guilt  nor  merit  is 
hereditary  (Ezek.  ch.l3;  33:1-20).  In  taking  this  position  Ezekiel 
brought  clearly  into  the  light  the  fundamental  truth  of  religion  that 
a  man's  destiny  is  not  determined  by  his  surroundings,  but  by  his 
free  moral  choice. 

Additional  Reading  References. 

(T)  Suffering  for  the  sins  of  one's  ancestors..  Davidson,  Theology 
of  the  Old  Testament,  pp.  282-287.  {2)  The  religion  of  the  individual. 
Skinner,  Expositor  s  Bit)le,  Ezekiel,  pp.  143-158.  (3)  On  Jeremiah 
and  Ezekiel,  see  Bible  dictionaries.  (4)  On  the  importance  of  the 
individual,  see  Wade,  Old  Testament  History,  pp.  442-444. 

Review  and  Preliminary  Questions. 

1.  What  is  known  about  the  personal  life  of  Isaiah?  2.  What, 
about  Micah.?  3.  What  fatal  mistake  were  the  people  making  in 
regard  to  the  sufficiency  of  religious  forms?  4.  How  did  Micali 
define  true  religion?  5.  What  is  the  subject  of  this  lesson?  its 
object? 

Questions  on  the  Lesson. 

1.  How  was  the  social  importance  of  the  individual  lost  sight  of  in 
the  ancient  world?     (Note  2.) 


2.  Give  some  illustrations  from  the  Old  Testament. 


3.  How  was  the  estimate  of  the  individual  affected  by  tribal  and 
national  religions?      (Note  3.) 


4.  IIow  did  morality  come  to  be  separated  from  religion? 


Twenty-two  Personal  Responsibility  131 

5.  What  was  the  position  of  Amos  in  respect  to  personal  respon- 
sibility?    (Note  4.) 


6.  What  was  the  position  of  Hosea? 

7.  What  was  the  position  of  Isaiah? 


8.   When  and   by  whom  was  the   principle  of  personal  moral  re- 
sponsibility first  clearly  apprehended?     (Note  5.) 


9.   What  were  some  of  Jeremiah's  experiences  in  connection  with 
the  overthrow  of  the  Jewish  state? 


10.   How  did  these  experiences  affect  his  belief  in  the  importance 
of  the  individual? 


11.   As  a  result  of  his  opposition  to  a  popular  error,  what  great 
moral  principle  did  he  evolve? 


12.  Who  was  Ezekiel? 


13.  What  was  his  teaching  in  respect  to  personal  responsibility 


Questions  for  Consideration. 

1.  To  what  extent  is  it  true  tluit  men  sutler  only  for  their  own  sins? 

2.  To   what   extent    are    character    and    destiny   determined    by 
hereditv  and  environment? 


IS^  Preparatiom  for  Christianity 


iM^on 


Note-book  Work. 

In  the  column  of  dates  enter  the  ministries  of  Jeremiah  and  Ezekiel. 

For  the  note-book,  write  a  summary  of  the  trespass  and  punish- 
ment of  Achan  (Josh.  ch.  7),  and  follow  it  with  the  higher  estimate 
of  the  individual  given  in  Jer.  31:  29,  30. 

Bible  Text.  "  The  riojiteousness  of  the  righteous  shall  he  upon  him,  and 
the  wickechiess  of  the  wicked  shall  be  upon  him."     Ezek.  18:20. 


Lesson   23.     ISRAEL'S    UNIQUE    RELATION   TO    JEHOVAH. 

Theocratic  Protests  against  the  Monarchy. 

Scripture  Reading:  The  Evils  of  the  Monarchy.     1  Sam.  ch.  8. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  prophets  in  the 
later  period  of  the  monarchy  came  to  regard  it  not  as  a  gift  from 
Jehovah,  but  as  a  failure  to  recognize  His  sole  sovereignty  over  Israel. 

Note  2.  The  Stories  of  the  Establishment  of  the  Kingdom.     No 

more  conclusive  proof  of  the  composite  character  of  the  books  of 
Samuel  is  needed  than  the  double  account  of  the  founding  of  the 
Hebrew  monarchy  given  in  1  Sam.  chs.  8-1*2.  Each  narrative  is 
complete  in  itself.  According  to  that  recorded  in  9: 1 — 10: 16;  ch.  11, 
Samuel,  a  comparatively  unknown  seer,  in  com})liance  with  instruc- 
tions received  from  Jehovah,  anoints  Saul  to  be  Israel's  leader  against 
the  Philistines.  Saul's  subsequent  rescue  of  the  men  of  Jabesh-gilead 
from  the  barbarous  cruelty  of  Nahash,  the  Ammonite,  turned  the 
attention  of  all  Israel  to  him  as  a  heaven-sent  miHtary  leader,  and  at 
Gilgal  he  is  made  king  by  acclamation. 

Interwoven  with  this  plain  historical  narrative  we  find  one  which 
explains  in  a  wholly  different  way  how  Saul  was  made  king.  Ac- 
cording to  this  narrative,  Samuel  was  a  renowned  judge  who  not  only 
had  inflicted  a  crushing  defeat  on  the  Philistines  (ch.  7),  but  who  had 
ruled  over  all  Israel  with  consummate  wisdom  until  the  weakness  of 
age  forced  him  to  relincpiish  his  duties  to  his  sons.  Their  miscon- 
duct, combined  with  Samuel's  infirmity,  led  the  people  themselves 
to  go  to  Samuel  with  a  demand  that  he  should  give  them  a  king  so 
that  they  might  be  like  the  surrounding  nations.  Samuel  was  greatly 
dis})leased,  but  at  Jehovah's  advice  tries  to  dissuade  them  from  their 
pur})ose  by  picturing  in  the  darkest  colors  the  evils  of  an  Oriental 
despotism,  the  only  foi-m  of  monarchy  then  known.     AVhen  the  peo- 


Twenty-three        JsraeVs  Unique  Relation  to  Jehovah  133 

pie  persisted  in  their  demand,  Jehovah  tells  Samuel  to  yield.  Saul 
is  thereupon  elected  king,  and  Samuel  in  a  solemn  address  lays  down 
his  own  office  in  liis  favor. 

Note  3.  The  Late  Prophetic  Narrative.  So  long  as  it  was  sup- 
posed that  the  compiler  of  the  books  of  Samuel  presented  in  chs.  8-11 
a  single  story  of  the  founding  of  the  kingdom,  interpreters  were 
greatly  puzzled  how  to  make  of  it  a  single  self-consistent  narrative. 
All  difficulties  were  removed,  however,  when  it  was  discovered  that 
we  have  here  an  early  Saul  narrative,  written  while  the  events  were 
fresh  in  mind  and  therefore  historically  trustworthy,  and  also  another 
narrative  of  a  wholly  different  type  which  originated  in  the  schools 
of  the  prophets  several  centuries  later.'  In  looking  back  over  the 
history  of  the  nation  they  projected  their  own  ideas  on  that  distant 
jiast.  They  conceived  of  Samuel  as  a  great  prophet,  like  Elijah  or 
Elislui,  who  ruled  the  people  as  the  direct  representative  of  Jehovah, 
Israel's  true  and  only  King.  They  failed  to  see  that  the  monarchy 
was  the  only  thing  that  could  have  saved  Israel  from  complete  de- 
struction as  a  result  of  internal  anarchy  and  external  oppression. 
Even  the  glory  of  the  early  monarchy  was  overshadowed  by  the  evils 
inflicted  by  later  kings.  That  an  institution  so  lending  itself  to  tvr- 
auny  and  idolatry  could  have  been  the  gift  of  a  righteous  God  seenied 
to  the  prophets  unthinkable.  It  must,  therefore,  have  originated  in 
the  depra\ity  of  the  people.  That  Samuel  c.ould  have  yielded  without 
a  solemn  protest  to  a  demand  that  must  have  seemed  to  him  like 
rebellion  against  Jehovah,  appeared  e(jually  unthinkable.  If  Je- 
hovah granted  and  Sanniel  yielded  to  the  popular  demand,  it  could 
only  have  been  as  a  punishment  for  the  people's  sins.  In  thus  trans- 
ferring to  the  past  their  own  ideas  of  what  must  have  taken  place  the 
prophets  did  not  consciously  or  deliberately  pervert  historv.  Their 
purpose  in  writing  history  at  all  was  only  for  the  sake  of  the  religious 
instruction  conveyed  by  it.  Of  the  value  of  history  for  its  own  sake 
they  appear  to  have  had  no  idea.  To  present  the  course  of  events  in 
such  manner  as  to  yield  the  most  forcible  lessons  for  the  people  whom 
the  pro])hets  addressed  seenied  to  the  })rophets  the  most  landable  use 
that  conld  be  made  of  the  history.  While,  then,  these  later  j)ro- 
phetical  narratives  do  not  give  an  accurate  account  of  the  eslablish- 
ment  of  the  Hebrew  kingdom,  Ihey  are  of  incalonlable  value  in 
reflecting  the  thought  of  the  age  in  wliicJi  they  were  written. 

Note  4.  The  Idea  of  the  Theocrac3r.  Tho  woid  ''  theocracy,"  or 
"  rule  by  God,"  was  coined  by  Joseplius  when  he  was  trving  to  ex- 


134  Preparations  for  Christianity 


Lesson 


plain  to  his  Gentile  readers  the  nature  of  the  political  constitution 
given  them  by  Moses.  Tliis  he  describes  as  a  government  in  which 
the  rule  and  power  was  exercised  by  God.  But,  as  a  matter  of  fact, 
Moses  did  not  estabhsh  any  form  of  government  that  included  the 
several  tribes.  From  the  time  of  the  exodus,  and  all  through  the 
period  of  the  judges,  when  the  theocracy  was  supposed  to  have  flour- 
ished, each  tribe  lived  its  own  life  independent  of  the  others,  except 
as  a  desire  for  conquest  or  the  necessity  of  self-defense  drove  them  into 
united  action.  But  in  all  such  cases  they  were  dependent  on  human 
leaders.  The  fact  that  David  and  other  pious  kings  acknowledged 
their  dependence  on  Jehovah  and  sought  to  fulfil  His  will  did  not 
realize  the  theocratic  ideal,  Assyrian  and  Babylonian  kings  regarded 
themselves  as  standing  in  the  same  relation  to  their  gods,  but  this  did 
not  make  their  empires  theocracies  in  any  sense.  The  conception 
of  a  direct  divine  rule  over  Israel,  in  the  sense  in  which  Josephus  used 
the  word  "  theocracy,"  never  came  within  the  range  of  Hebrew 
thought  until  the  times  of  the  prophets.  From  this  point  of  view 
Israel's  early  history  seemed  to  be  the  ideally  perfect  period,  when 
the  people  lived  peacefully  and  happily  under  the  direct  and  benevo- 
lent rule  of  Jehovah. 

Note  5.  The  Growth  of  the  Theocratic  Ideal.  It  is  possible  that 
the  first  germ  of  the  theocratic  idea,  so  fully  wrought  out  in  1  Sam. 
8:4-18  and  cli.  12,  is  found  in  Ilosea's  conception  of  Jehovah  as 
Israel's  husband  (Hos.  2: 19,  20).  As  no  husband  will  tolerate  an 
intermediary  in  his  love  for  his  wife,  so  Jehovah  could  not  be  regarded 
as  looking  favorably  on  the  interposition  of  a  human  kingship  be- 
tween Himself  and  His  people.  Nowhere  in  the  utterances  of  Amos 
and  Hosea  appears  an  echo  of  the  early  sentiment  that  the  kingdom 
was  a  blessing  bestowed  by  Jehovah.  It  was  im])ossible  for  them 
to  regard  the  kings  who,  from  Jeroboam  down,  had  gained  the  throne 
by  rebellion  as  representatives  of  Israel's  righteous  King.  With 
many  of  them,  the  prophets  came  into  distinct  conflict.  To  Jehu's 
frightful  massacres  Hosea  (1:4)  traced  the  im])ending  downfall  of 
the  northern  kingdom,  and  to  the  unatonable  wickedness  of  Manas- 
seh  a  later  prophetic  writer  traced  the  doom  of  Judah  (2  Ki.  23:26, 
27;  24:2-4).  Perhaps  the  story  of  Samuel's  solemn  protest  against 
the  kingdom  may  have  originated  during  or  shortly  after  the  reign  of 
Manasseh  (684-641  b.  c).  Some  writers  with  less  probability  place 
it  in  the  ninth  or  eighth  century  B.C.,  when  the  despotism  of  Solomon 
and  Ahab  had  given  the  people  a  taste  of  the  very  evils  that  Samuel 
describes.     Others  place  it  with  no  greater  probability  as  late  as  the 


Twenty -three 


Israels  Unique  Relation  to  Jehovah  135 


exile,  when  tlie  Jewisli  state  had  ceased  to  exist  except  as  a  tragic 
memory. 

It  was  in  the  exile,  however,  that  the  theocratic  idea  rose  into 
greatest  prominence.  Ezekiel's  program  for  the  restored  Israel 
(chs.  40-48)  rests  wholly  upon  it.  The  nearest  approach  to  a  con- 
crete realization  of  it  was  seen  in  the  priest-state  that  after  the  return 
from  the  exile  gathered  up  the  remnants  of  the  nation  under  the  rule 
of  a  high  priest.  Whatever  mistake  the  prophets  may  have  made  in 
projecting  their  idea  of  a  theocracy  backwards  into  the  Mosaic  age, 
they  made  no  mistake  in  confidently  predicting  its  still  more  glorious 
realization  in  the  future  (Hos.  14:4-8;  Is.  2:2-4;  Ezek.  34: 11-16). 
In  the  New  Testament  kingdom  of  God,  whose  advent  Christ  pro- 
claimed, and  whose  goal  is  the  doing  of  God's  will  on  earth  as  it  is 
done  in  heaven,  the  theocratic  ideal  is  fully  and  gloriously  realized 
(Mk.  1: 14,  15;  Mt.  6: 10;  Rev.  21: 1—22:5). 

Additional  Reading  References. 

{!)  On  the  different  narratives  of  the  founding  of  the  kingdom, 
see  recent  Bible  dictionaries  on  "Samuel,  Books  of";  also  Kent's 
Founders  and  Rulers,  p.  66,  and  Israel's  Historical  and  Biographical 
Narratives,  pp.  12,  13,  65-69.  {2)  On  the  origin  of  the  word 
"  theocracy  "  and  its  use  by  Josephus,  see  Hastings'  Dictionary  of 
the  Bible,  extra  vol.,  p.  337. 

Review  and  Preliminary  Questions. 

1.  Why  was  the  individual  so  lightly  esteemed  in  the  ancient 
world.''  2.  Why  was  so  little  emphasis  placed  on  the  moral  conduct 
of  the  individual.?  3.  What  led  to  the  elevation  of  the  individual? 
4.  How  was  the  thought  of  personal  responsibility  stated  by  Jere- 
miah and  Ezekiel?  5.  What  is  the  subject  of  this  lesson?  its 
object  ? 

Questions  on  the  Lesson. 

1.  What  are  the  main  points  in  what  appears  to  be  the  older  story 
of  the  establishment  of  the  Hebrew  kingdom  ?     (Note  2.) 


2.  State  briefly  the  main  points  in  the  later  prophetic  narrative. 


3.  What  occasioned  the  remarkable  differences  presented  in  the 
later  narrative?     (Nutoo.) 


136  Preparations  for  Christianity  ^^^^^^^ 

4.  What  controlling  purpose  led  the  prophets  to  write  history? 

5.  Wherein  lies  the  real  value  of  their  narratives? 


6.  What  is  the  meaning  and  origin  of  the  word  "  theocracy  '  ? 
(Note  4.) 

7.  Why  may  we  not  regard  Moses  as  having  established  a  theo- 
cratic form  of  government? 

8.  When,  and  how,  did  the  idea  first  arise? 


9.  Where  do  we  find  the  germ  of  the  idea?     (Note  5.) 


10.  What  was  the  attitude  of  Amos  and  Hosea  toward  the  mon- 
archy ? 

11.  When  may  the  idea  of  the  theocracy  have  received  the  full 
development  presented  in  the  Samuel  stories? 


12.  When  did  it  rise  into  greatest  prominence? 


13.  Where  does  it  find  its  fullest  realization? 


Questions  lor  Consid<»ration. 

1.    Why  are  men  at  all  times  tempted,  like  Israel's  prophets,  to 
idealize  the  past  as  the  golden  age? 


Twenty-four  j'lw  D elder ouomic  Law  137 

2.  Why  is  it  wiser  to  look  for  the  golden  age  in  the  future? 

Note-book  Work. 

On  the  chart  insert  the  probable  date  of  the  later  prophetic  Samuel 
stories;  and  in  the  column  of  religious  developments  the  rise  of  the 
theocracy. 

Write  a  brief  summary  of  the  reasons  advanced  by  Samuel  why 
Israel  should  not  have  a  king. 

Bible  Text.     "Jehovah  is  King  for  ever  and  ever."     Ps.  10:16. 


Lesson  24.     THE  DEUTERONOMIC  LAW.     The  Great  Reforma- 
tion under  Josiah. 

Scripture  Reading:  Israel  Exhorted  to  be  Faithful  to  Jehovah.     Deut.  ch.  6. 

Note  1.  The  Object  of  the  Lesson.  To  show  the  causes  which 
led  to  the  epoch-making  reformation  under  Josiah,  and  the  nature 
of  the  law-book  which  inspired  it. 

Note  2.  Manasseh's  Reactionary  Reign.  For  a  clear  under- 
standing of  this  lesson  it  should  be  borne  in  mind  that  the  ancients 
knew  notliing  of  our  modern  distinction  between  church  and  state. 
There  was  no  church.  The  state  was  a  religious  as  well  as  political 
organization.  The  two  functions  went  hand  in  hand.  The  political 
differences  which  divided  men  into  parties  were  fundamentally 
religious.  Isaiah  and  Jeremiah  were  statesmen  as  well  as  prophets. 
When  we  speak  of  a  prophetic  party  in  Jerusalem  we  mean  those 
whose  devotion  to  Israel's  God  and  to  the  higher  teachings  of  the 
prophets  made  them  not  only  supporters  of  a  pure  worship  but 
advocates  of  dependence  on  Jehovah  for  national  prosperity.  Their 
opponents,  the  heathenizing  party,  composed  of  time-serving  poli- 
ticians, resisted  religious  reform  and  trusted  for  national  safety  to 
foreign  alliances. 

During  the  reign  of  Ilezekiah  (715-686  b.  c.)  the  prophetic  party, 
headed  by  Isaiah  and  aided  by  the  active  sympathy  of  the  king, 
had  become  sufficiently  powerful  to  undertake  several  reforms. 
When  Hezeklah  died,  he  was  followed  by  his  son  Manasseh  (686- 
641  B.  c.)  who,  being  only  a  boy,  was  won  over  by  the  heathenizing 
party  and  became  its  most  energetic  supporter  {1  Ki.  21:1-18).  All 
the  idolatries  and  superstitious  practices  that  had  been  introduced 


138  Preparations  for  Christianity  Lessen 

by  Ahaz,  but  suppressed  by  Hezekiah,  were  now  brought  back. 
Licentious  Canaanite  worship  was  revived  at  the  high  places.  Other 
foreign  worships  were  introduced  and  grafted  on  the  popular  faith. 
Jehovah's  true  prophets  were  either  killed  or  silenced. 

The  reasons  for  this  reaction  are  easily  discovered.  Reforms 
undertaken  by  Hezekiah  at  the  instigation  of  the  prophetic  party 
touched  only  the  external  forms  of  worship.  The  hearts  of  the 
people  were  unchanged.  They  did  not  understand  the  lofty  ideal 
of  divine  righteousness  preached  by  the  prophets.  Their  demand 
for  justice  and  mercy  in  daily  life  seemed  fanatical  to  those  who 
profited  by  extortion  and  cruelty.  The  restoration  of  the  old  popular 
forms  of  worship  was  welcomed  as  a  return  to  the  religion  of  the 
fathers.  It  left  the  people  free  to  conduct  themselves  as  they  pleased. 
The  grief  and  indignation  of  Jehovah's  true  followers  can  be  imagined 
as  they  witnessed  this  backsliding  into  the  worst  evils  of  heathenism. 

Note  3.  The  Reformation  under  Josiah.  Amon  reigned  only 
two  years  (641-639  b.  c).  He  walked  in  the  evil  ways  of  Manasseli 
his  father.  Josiah,  Anion's  son,  was  only  a  child  when  he  came 
to  the  throne.  His  reign  of  thirty-one  years  (639-608  b.  c.)  marked 
a  new  era  in  the  history  of  religion  (Note  6).  His  pious  training- 
made  him  exceedingly  receptive  to  the  teachings  of  the  prophets. 
The  following  events  combined  to  pave  the  way  for  the  great  reforma- 
tion which  occurred  in  the  eighteenth  year  of  his  reign  (621  "b.  c). 
(i)  The  vast  Assyrian  empire  was  now  tottering  to  its  fall, 
and  its  gods  were  being  discredited.  (2)  From  the  eastern  part 
of  Europe  immense  hordes  of  Scythians  had  invaded  western  Asia 
and  were  now  approaching  Palestine.  The  countries  over  which 
they  passed  were  left  depopulated  deserts.  So  far  nothing  had 
checked  their  advance.  The  people  of  Judah  were  well-nigh 
paralyzed  with  terror,  (S)  The  preaching  of  the  prophets,  especially 
that  of  Zephaniah,  declared  that  these  barbarian  hordes  were 
Jehovah's  instrument  of  judgment  on  sinful  Judah  (Jer.  6:1;  Zeph. 
1:14-18).  When  the  Scythians  stopped  just  short  of  Judah,  the 
joy  of  the  people  was  as  frantic  as  their  terror  had  been  overpowering. 
The  deliverance  was  at  once  attributed  to  Jehovah's  care  for  His 
land.  The  prophetic  party  was  restored  to  popular  favor.  The 
jSrst  sign  of  this  cliange  of  feeling  was  the  cleansing  and  repairing 
of  Jehovah's  house  which  through  long  neglect  had  fallen  into  sad 
decay  (2  Ki.  22:3-7). 

While  these  repairs  were  in  progress  the  epoch-making  event  of 
Josiah's  reign   occurred — the   finding   of  the   book   of   the   law  in 


Twenty-four  j;^^  Deuteronomic  Laio  130 

the  house  of  Jehovali.  So  deep  was  the  impression  made  upon 
the  quickened  conscience  of  the  king  and  the  people  tliat  a  most 
thorough-going  reformation  in  accordance  with  the  requirements 
of  the  book  was  at  once  undertaken  ('^  Ki.  22:8 — 23:25).  So  far 
as  possible  all  traces  of  heathen  practices  were  rooted  out  from  the 
land.  The  high  places  which  even  Ilezekiah  had  spared  were 
swept  away,  partly  because  it  was  seen  that  the  worship  connected 
with  them  was  too  corrupt  to  be  retained  in  even  a  nominal  worship 
of  Jehovah,  and  partly  because  the  book  demanded  their  suppression 
in  the  interest  of  a  single  central  sanctuary. 

Note  4.  The  Book  that  Hilkiah  Found.  That  fact  that  this 
book  wa^ short  enough  to  be  read  at  a  single  assembly  (compare  Neh. 
8:18)  shows  conclusively  that  it  could  not  have  been,  as  was  long 
supposed,  the  temple  copy  of  the  Pentateuch,  the  so-called  five 
Books  of  Moses  at  the  beginning  of  our  Bibles.  Two  portions  of 
the  Old  Testament  are  explicitly  called  the  book,  or  words,  of  the 
covenant  (Ex.  24:7;  Deut.  29:1).  The  former  refers  to  the  body  of 
ancient  law  contained  in  Ex.  20:22 — 23:19  (see  Lesson  14);  the  latter  to 
the  whole  or  to  a  part  of  the  legislation  contained  in  Deut.  chs.  .3-26, 
28,  29.  The  fact  that  Hilkiah's  book  is  also  called  "  the  book  of 
the  covenant"  seems  to  identify  it  with  one  or  the. other  of  these 
codes.  The  terror  which  the  reading  of  the  temple  book  inspired 
was  natural,  if  it  contained  the  terrible  curses  on  disobedience 
recorded  in  Deut.  chs.  28,  29. 

Some  of  the  many  reasons  for  identifying  Hilkiah's  book  wdth 
Deuteronomy  are  the  following:  (i)  Nowhere  in  the  Hebrew  lit- 
erature of  the  eighth  or  earlier  centuries  appears  the  slightest  trace 
of  acquaintance  with  the  distinctive  features  of  Deuteronomy. 
On  the  other  hand,  the  writings  of  the  sixth  century — Jeremiah, 
Ezekiel,  and  others — contain  frequent  and  unmistakable  references 
to  it.  This  seems  to  indicate  that  it  originated  during  the  seventh 
century,  which  embraced  the  reign  of  Manasseh  and  Josiah's  reforma- 
tion. {2)  A  careful  comparison  of  the  details  of  this  reformation 
with  the  requirements  in  Deuteronomy  shows  such  close  correspond- 
ence as  to  make  it  almost  certain  that  the  book  which  prompted 
the  reformation  was  none  other  than  our  Deuteronomy.  {3)  No 
period  in  the  history  of  Israel  was  so  likely  to  produce  such  a  book 
as  the  dark  days  of  Manasseh.  The  prophets,  suj)pressed  in  speech 
and  actions,  would  naturally  take  comfort  in  restating  the  funda- 
mental ])rinciples  of  IsraeFs  religion,  and  in  re-enforcing  the  laws 
of  the  old   "book  of  the  covenant"  (Ex.  20:22—23:19),  in  forms 


140  Preparations  for  ChrisHanity  Lemn 

suited  to  tlie  social  and  religious  conditions  of  their  time.  (^)  A 
book,  embodying  such  curses  on  the  conspicuous  evils  of  Manasseh's 
time  as  we  find  in  Deut.  chs.  28,  29,  could  not  be  made  public  at 
once  without  still  further  endangering  the  lives  of  the  prophets. 
What  would  be  more  natural  than  that  it  should  have  been  hidden 
away  in  Jehovah's  house  to  await  the  coming  of  a  brighter  day? 
(5)  Finally,  Deuteronomy  reproduces  in  the  form  of  a  law-book 
for  the  people  all  the  distinctive  religious  principles  which  had  been 
emphasized  in  the  preaching  of  the  prophets  of  the  eighth  century. 
These  considerations  suffo-est  that  the  book  org^inated  about  650  b.  c. 


*0!3" 


Note  5.  Contents  and  Purpose  of  Deuteronomy.  The  book 
consists  in  the  main  of  three  addresses  purporting  to  have  been 
delivered  by  Moses  to  the  children  of  Israel  shortly  before  his  death. 
The  first  (1:6 — 4:40)  outlines  Israel's  past  history;  the  second 
(4:44 — 26:19;  28:1 — 29:1)  elaborates  the  fundamental  religious 
principles  embodied  in  Israel's  national  life  (chs.  5-11),  restates 
these  principles  in  the  form  of  a  code  (chs.  12-26),  and  the  third 
(29:2 — 30:30)  blesses  those  who  obey  these  laws  and  curses  the 
disobedient.  Ch.  27  seems  to  be  from  a  later  hand.  The  remainder 
of  the  book  (29 : 2 — 34 :12)  gathers  together  a  variety  of  material  loosely 
connected  with  what  precedes.  The  earliest  edition  may  have  con- 
tained only  chs.  12-26,  28. 

Deuteronomy  is  not  a  new  code,  but  a  revision  of  Israel's  ancient 
law  along  the  line  of  the  recent  prophetic  preaching.  By  combining 
these  teachings  with  that  law  it  sought  to  counteract  the  powerful 
corruj)ting  influences  then  at  work.  Accordingly  its  chief  emphasis 
is  on  (1)  Jehovah's  unity  and  universal  sovereignty  (6:4;  10:14); 
(3)  Jehovah's  righteousness  which  calls  for  national  and  personal 
righteousness  (15:1-18;  24:10-13;  25:1);  (3)  Jehovah's  love  for 
Israel  (7:6-8)  which  demands  love  in  return  (G:5);  (4)  the  destruc- 
tion of  all  local  idolatrous  shrines  (7:5;  12:2,  3),  and  the  centraliza- 
tion of  worship  at  a  single  sanctuary  understood  to  be  Jerusalem 
(12:5,  6,  11-14),  including  the  religious  feasts  (16:2,  3);  (5)  the 
fruits  of  the  land  are  the  gifts  of  Jehovah,  not  of  the  Baalim  (ch. 
26;  comp.  IIos.  2:8,  9);  (G)  and  finally,  acceptable  worship  is  es- 
sentially spiritual  (10:12,  13;  comp.  Micah  6:8). 

The  ascription  of  these  addresses  to  Moses  was  consistent  with 
the  tlicn  current  literary  standards,  which  certainly  were  not  those 
of  our  time.  The  fact  that  a  treatise  was  based  on  the  principle? 
announced  by  Moses  was  for  ages  regarded  as  sufficient  ground  for 
attributing]:  it  to  him. 


Twenty^lour  ^j^^  Deuiefonomic  Law  141 

Note  6.  The  Results  of  Josiah's  Reformation.  The  application 
of  the  Deuteronomic  law  to  the  life  of  the  nation  made  the  next 
twelve  years  the  brightest  in  the  history  of  the  southern  kingdom. 
The  destruction  of  the  high  places  swept  away,  at  least  during 
Josiah's  reign,  the  corrupting  influences  that  had  proceeded  from 
them.  The  centrahzation  of  worship  at  the  temple  strengthened 
that  popular  faith  in  Jehovah  as  Israel's  sole  God  which  had  been 
undermined  by  the  many  local  sanctuaries.  The  compulsory  trans- 
planting of  the  religious  feasts  from  the  household  or  village  to  the 
capitol  transformed  them  into  national  festivals.  Josiah's  reforma- 
tion failed  to  change  the  religious  character  of  the  people,  because 
it  had  to  do  only  with  the  outward  forms  and  material  symbols  of 
worship.  It  did  not  reach  the  heart.  We  cannot  be  surprised, 
therefore,  that  after  Josiah's  tragic  death,  which  was  bewailed  as 
an  irretrievable  disaster,  a  reaction  set  in  that  continued  until  the 
overthrow  of  the  nation. 

Additional  Reading  References. 
{1)  Kent:  Kings  and  Prophets  of  Israel  and  Judahy  pp.  195-244, 
treats  fully  of  the  reign  of  Josiah,  the  ministry  of  Zephaniah,  the 
early  work  of  Jeremiah,  the  history  and  contents  of  Deuteronomy. 
(^)  In  Bible  dictionaries,  see  articles  on  *^  Manasseh,"  "  Josiah," 
and  "  Deuteronomy."  (5)  Recent  connuentaries  on  Deuteronomy, 
such  as  that  in  the  Neiv  Century  Bible. 

Review  and  Preliminary  Questions. 
1.  What  was  Samuel's  attitude  toward  the  kingdom  as  depicted 
in  1  Sam.  SiS-lS.'*  2.  At  what  period  in  the  history  of  the  northern 
kingdom  do  the  prophets  seem  to  have  begun  their  protests  against 
it.^  3.  What  is  the  meaning  of  the  w^ord  "theocracy".'^  4.  When 
did  the  prophets  regard  the  theocratic  ideal  as  having  been  first 
realized.'*  5.  Where  did  they  place  its  complete  realization.^  G. 
What  is  the  subject  of  this  lesson?     its  object.^ 

Questions  on  the  Lesson. 
1.   What  parties  were  prominent  in  Jerusalem  in  the  eighth  and 
seventh  centuries  B.  c.  ?     (Note  2.) 


2.  What  was  the  character  of  Manassch's  reijjn? 


142  Preparations  for  Christianity  .  ^^^^'^^ 

3.  What  causes  brought  about  this  relapse  into  heatlienism  ? 


4.  What  three  events  prepared  the  way  for  Josiah's  reformation  i 
(Note  3.) 


5.  W^hat  was  the  first  si^n  of  renewed  confidence  in  Jehovah? 


6.   What  momentous  discovery  was  now  made? 


7.  What  resuhed  from  it? 


8.   With   what  portion  of  the   Old   Testament  is  the  book  found 
in  the  temple  now  generally  identified?     (Note  4.) 


9.  State  some  reasons  for  this  view. 

10.  What  are  the  main  divisions  of  Deuteronomy?     (Note  5.) 

11.  What  type  of  religious  teaching  does  it  emphasize? 

12.  On  what  ground  was  the  authorship  ascribed  to  Moses? 


13.   What  were  some  of  tlie  ])ermiinent  resulcs  of  Josialfs  reforma- 
tion?    (Note  6.) 


Twcnty-nve  j;^  ^y^^  Covenant  143 

Questions  for  Consideration. 

1.  If  the  addresses  in  Deuterononiy  were  not  delivered  by  Moses, 
as  they  are  said  to  have  been,  why  is  it  wrong  for  us  to  call  them 
*'  forgeries  "? 

2.  Why  is  a  religious  or  moral  reformation  enforced  by  external 
authority  likely  to  be  ineffective? 

Note-book  Work. 

1.  Enter  on  the  chart  the  reigns  of  Hezekiah,  Manasseh,  Amon 
and  Josiah,  the  approximate  date  at  which  Deuteronomy  seems 
to  have  been  composed,  and  the  date  of  Josiah's  reformation.  In 
the  column  of  religious  developments,  on  a  line  with  the  reformation, 
note  the  final  disappearances  of  the  high  places  from  Israelitisli 
worship,  and  its  centralization  at  the  temple  in  Jerusalem. 

2.  Write  a  brief  synopsis  of  the  events  in  Josiah's  reign  on  the 
basis  of  2  Ki.  22:1—23:30. 

Bible  Text.  "  Thou  shall  love  Jehovah  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  might."     Deut.  6:5. 


Lesson    25.    THE    NEW    COVENANT.    Jeremiah's    Messianic 

Conceptions. 

Scripture  Reading:  A  New  Covenant  to  be  Made.     Jer.  31:31-34. 

Note  1.  Object  of  the  Lesson.  To  show  how  Jeremiah  an- 
ticipated the  overthrow  of  the  temple  and  nation,  and  presented  the 
new  ideal  of  a  personal  covenant  between  Jehovah  and  each  of  His 
children. 

Note  2.  Divine  Covenants  with  Men.  The  establishment  and 
significance  of  the  covenant  at  Sinai  were  considered  in  Lesson  8, 
Notes  4  and  5.  Its  purpose,  as  there  stated,  was  to  bind  the  Israelites 
to  Jehovah,  their  one  and  only  God,  but  incidentally  it  also  bound  the 
tribes  one  to  another,  and  thus  established  their  national  unity  on 
a  religious  basis.  The  older  of  the  two  decalogues,  that  in  Ex.  34 :  10- 
28,  which  probably  was  the  original  basis  of  the  covenant,  is  mainly 
ritualistic  in  its  requirements.  Accordingly,  the  relations  of  the  people 
to  Jehovah  were  supposed  to  be  reflected  in  their  outward  conditions. 
His  rewards  for  keeping  the  covenant  and  His  punishments  for  dis- 
regarding  them    were   chiefly   external.     Abundant   rains   in   their 


144  Preparations  for   Christianity 


Lesson 


season,  great  harvests,  rich  vintage,  a  goodly  increase  in  the  herds 
of  cattle  and  flocks  of  sheep,  and  freedom  from  disturbance  by  ex- 
ternal foes  were  the  blessings  promised  to  those  who  kept  the  covenant 
(Deut.  !:.*8:  1-14).  On  the  other  hand,  the  withholding  of  these 
material  blessings  and  the  resulting  calamities  were  proofs  of  His 
anger  for  disregarding  it  (Deut.  28:15-68).  The  covenant  at  Sinai, 
accordingly,  may  be  regarded  as  a  constitution  intended  to  define 
Israel's  relation  to  Jehovah. 

In  a  wider  sense  the  prophets  w^ho  compiled  the  early  history  of 
their  people  and  of  mankind  were  led  to  see  in  every  such  definition 
of  human  relations  to  Jehovah  a  covenant  established  by  Him.  In 
this  light  they  interpreted  God's  dealings  w^th  Noah  after  the  flood 
(Gen.  9:8-17),  with  Abraham  when  he  received  the  promise  of  the 
land  (Gen.  17: 1-8),  and  with  Israel  through  Joshua  after  the  con- 
quest of  Canaan  (Josh.  24: 16-28).  Rosea  is  the  first  of  the  prophets 
who  mentions  Jehovah's  covenant  with  Israel  (Hos.  8:1).  Amos, 
Isaiah,  and  Micah  make  no  mention  of  it.  But  the  later  prophets, 
Jeremiah,  Ezekiel  and  the  author  of  Is.  chs.  40-66  contain  frequent 
references  to  it. 

Note  3.  Jeremiah  and  the  Renewal  of  the  Covenant  under 
Josiah.  As  Jeremiah's  ministry  began  in  the  thirteenth  year  of 
Josiah's  reign  (Jer.  1:1,  2),  and  the  great  reformation  took  place 
in  his  eighteenth  year  (2  Ki.  22:  3),  it  must  have  occurred  in  the  fifth 
year  of  Jeremiah's  work  as  a  prophet.  The  fact  that  he  was  still 
a  young  man  may  account  for  his  not  being  mentioned  in  connection 
with  the  reform.  There  can  be  no  doubt,  however,  that  it  made  a 
deep  impression  on  his  mind,  even  if  he  did  not  take  a  prominent  part 
in  it.  One  passage  in  his  book  (Jer.  11: 1-8)  is  generally  understood 
to  refer  to  the  renewal  of  the  covenant  under  Josiah  (2  Ki.  23: 1-3). 
It  seems  to  imply  that  Jeremiah,  probably  in  common  with  many 
other  members  of  the  prophetic  order,  undertook  not  only  in  the 
streets  of  Jerusalem  but  throughout  the  towns  and  villages  of  Judah 
to  f)ersuade  men  to  live  according  to  the  requirements  of  the  newly 
discovered  "  book  of  the  covenant."  That  he  himself  ^vas  in  the 
fullest  sympathy  with  the  moral  demands  of  the  book  is  seen  in  all 
his  discourses.  Of  the  eft'ects  of  the  reformation  on  the  religious  life 
of  the  nation  he  has  nothing  to  say,  probably  because  he  saw  before 
long  that,  while  it  changed  in  some  respects  the  outward  forms  of 
worship,  it  made  no  fundamental  change  in  the  character  of  the 
people. 

Note  4,     The  Apparent  Failure   of  the   Covenant.     Jeremiah 


Twmiy-tive  j^j^^  j^^^   Covenant  145 

lived  during  the  most  momentous  crisis  that  had  as  yet  been  ex- 
perienced by  the  chosen  people.  The  twelve  years  that  followed  the 
reformation  promised  a  brilliant  future.  Heathenism  had  been  swept 
away,  and  the  people  were  living  according  to  Jehovah's  law.  The 
king  himself  set  an  example  of  sincere  devotion  to  Israel's  God.  The 
prophets  were  held  in  honor.  No  foreign  foe  molested  the  nation, 
which  now  seemed  to  enjoy  every  desired  token  of  Jehovah's  favor. 
In  G08  B.  c,  Nineveh  was  besieged  by  the  united  forces  of  the  INIedes 
and  the  Babylonians,  and  fell  two  years  later.  Egyi)t  was  (juick  to 
take  advantage  of  the  situation,  and  attempted  to  seize  Syria.  Josiali 
probably  saw  in  this  movement  a  menace  to  his  own  independence, 
and,  confident  that  Jehovah  would  now  give  His  aid  to  His  obedient 
and  loyal  people,  he  tried  to  oppose  the  Egyptian  advance,  and  lost 
his  life  (2  Ki.  23:^29,  30).  Alike  from  a  political  or  religious  point 
of  view  his  death  was  an  irretrievable  misfortune.  It  shattered  the 
popular  trust  in  Jehovah,  and  bitterly  discouraged  those  who,  on 
the  basis  of  the  covenant,  had  taught  the  people  to  expect  material 
prosperity  as  a  reward  for  obedience.  There  were  doubtless  many 
who  in  silence  had  nursed  their  dissatisfaction,  if  not  anger,  at 
Josiah's  destruction  of  the  local  sanctuaries,  and  who  now  proclaimed 
his  death  to  be  a  divine  punisliment  for  the  sacrilege.  Under  Je- 
hoiakim's  weak  and  wicked  rule  (G08-597  b.  c.)  Josiah's  policy  was 
completely  reversed.  The  old  idolatries  and  abominations  came 
back  in  full  force  and  flourished  unchecked.  The  deathblow  to 
the  kingdom  came  in  586  b.  c.  When  Nebuchadrezzar  captured 
Jerusalem  and  carried  the  greater  part  of  the  Jewish  people  into 
captivity  in  Babylonia,  it  seemed  as  if  Jehovah  had  canceled  His 
covenant  with  Israel,  and  had  retired  from  His  land. 

Note  5.  The  New  Covenant  Inward  and  Spiritual.  The  break- 
ing down  of  the  Jewish  state  meant  the  passing  away  of  tlie  old  order. 
Jeremiah's  faith,  which  survived  even  this  calamity,  permitted  him 
to  see  that  Jehovah's  covenant  with  Israel  was  not  thereby  annulled. 
Great  as  the  sins  of  the  nation  had  been,  Jehovah's  love  was  still 
greater.  Throughout  the  dreadful  agony  that  attended  the  dissolu- 
tion of  the  state,  Jeremiah's  inspired  vision  saw  beyond  the  present 
darkness  a  glorious  day,  when  Israel's  sins  will  be  pardoned  and  the 
people  restored.  Legitimate  kings  of  David's  line  will  sit  upon  the 
throne,  cities  and  palaces  will  be  rebuilt  in  greater  splendor  than  ever, 
joy  and  prosperity  will  abound,  and  Israel  will  dwell  securely  under 
the  wing  of  the  Almighty  (Jer.  30:  1-11,  18-22). 

But  as  the  nation  after  its  first  birtli  rested  on  the  covenant  made 


146  Preparations  for   Christianity  Leeaon 

at  Sinai,  so  the  regenerated  nation  must  rest  on  another  and  better 
covenant.  The  old  was  obsolete.  It  had  failed  to  bring  about  a 
living  relation  to  Jehovah.  The  new  covenant  is  not  to  be,  like 
Hilkiah's  law-book,  a  mere  expansion  of  an  ancient  contract,  but 
a  bond  of  union  that  will  put  the  mutual  relations  of  Jehovah  and 
His  people  on  an  entirely  new  basis.  The  outwardness  of  the  old 
covenant  was  symbolized  by  its  being  written  on  tables  of  stone.  The 
inwardness  of  the  new  is  shown  by  its  being  written  on  the  heart, 
the  very  seat  and  source  of  human  affection.  It  is  to  control  the  life, 
not  by  rules  and  laws  enforced  by  threats  and  penalties,  but  by  a 
joyful  surrender  to  the  guidance  of  the  indwelling  Spirit  of  God. 
In  that  day  men  will  not  make  long  journeys  to  sacred  places  where 
Jehovah  is  supposed  to  reveal  Himself,  nor  consult  teachers  who  are 
able  to  read  His  law,  since  Jehovah  will  be  their  Teacher.  The 
realization  of  this  glorious  vision  will  not  be  hindered  by  the  past 
sins  of  the  nation,  since  Jehovah  will  remember  them  no  more  (Jer. 
31:31-34;  32:40;  50:5;  comp.  Is.  55:3;  59:21;  Ezek.  16:60-62; 
34:25). 

It  is  scarcely  necessary  to  add  that  this  splendid  prophecy,  that 
far  surpassed  even  the  highest  conceptions  in  Deuteronomy  (6:6-8; 
30: 11-14),  was  not  realized  when  the  Jews  returned  from  their  exile 
in  Babylon.  The  covenant  which  Ezra  and  Nehemiah  attempted 
to  restore  (Neh.  chs.  8-10)  was  the  superseded  and  discarded  covenant 
that  Jehovah  established  with  Moses.  The  time  for  the  new  did 
not  arrive  until  the  Son  of  God  by  His  incarnation  and  suffering  and 
death  introduced  a  new  era  in  the  religious  history  of  mankind  (Lu. 
22:20;  Heb.  8:6-13). 

Additional  Reading  References. 
(1)  On  the  Old  Testament  conceptions  of  covenants  between  God 
and  men,  see  Bible  dictionaries,  art.  "  Covenant."  (3)  On  varieties 
of  the  covenant,  and  their  moral  insignificance,  see  Davidson's 
Theology  of  the  Old  Testament,  pp.  235-248.  (3)  Why  the  covenant 
was  made  with  Israel  and  no  other  nation.  Davidson,  TJieolor/i/ 
of  the  Old  Tcfitament,  pp.  249-252.  (4)  The  new  covenant.  Bali, 
Expositor's  Bible,  Jeremiah,  pp.  346-355. 

Review  and  Preliminary  Questions. 
1.   What  was  the  character  of  Manasseirs  reign?     2.   What  were 
some  of  the  causes  that  led  to  the  great  reformation  under  Josiah? 
3.  What   were   the   chief   features    of   this    reformation?     4.   What 


Twenty-nve  rj^j^^  ^^^^  Covenant  147 

reasons  have  we  for  believing  that  the  book  found  in  the  temple  was 
our  Deuteronomy  in  whole  or  in  part?  5.  What  were  some  of  the 
results  of  Josiah's  reformation  ?  6.  What  is  the  subject  of  the  present 
lesson?     its  object? 

Questions  on  the  Lesson. 
1.  What  was  the  purpose  of  the  covenant  established  at  Sinai? 
(Note  2.) 


2.  How  was  Jehovah  supposed  to  show  His  favor  to  those  who 
obeyed  the  covenant,  and  His  displeasure  on  the  disobedient? 


3.  What  other  covenants  were  recognized  by  the  prophets? 


4.  What  part  does  Jeremiah  seem  to  have  had  in  the  national 
renewal  of  the  covenant  on  the  basis  of  the  new  law-book  ?     (Note  3.) 


5.  Why  did  Jeremiah  say  so  little  of  this  event  i 


6.   What  was  the  character  of  Josiah's  reign  after  the  reformation? 
(Note  4.) 


7.  What  brought  about  a  relapse  into  heathenism? 


8.   How  did   the  destruction   of  the   Jewish  state  seem   to   affect 
Israel's  covenant  relation  to  Jehovah? 


9.   What  convictions  did  Jeremiah  hold  concerning  Israel's  future? 
(Note  5.) 


148  Preparations  for   Christianity  Lesson 

10.  What  was  to  take  the  place  of  the  old  covenant? 


11.  Mention  some  essential  respects  in  which  the  new  was  to  differ 
from  the  old. 


Questions  for  Consideration. 

1.  Why  were  rewards  and  puiiishmenls  under  the  Old  Testament 
covenants  limited  to  this  life.'^ 

2.  What  purposes  were  served  by  these  covenants  ? 

Note-book  Work. 

In  the  column  of  dates  insert  that  of  the  fall  of  Nineveh,  which 
marked  the  end  of  the  Assyrian  empire;  also  the  reign  of  Jehoiakim. 

Bible  Text.  "Incline  your  ear,  and  come  unto  me;  hear,  and  your  soul 
shall  live  :  and  I  will  make  an  everlasting  covenant  wdth  you,  even  the  sure 
mercies  of  Da\id."     Is,  55:3. 


Lesson  26.     THE  TEACHINGS  AND  WORK  OF  THE  EARLY 
PROPHETS.     Review  of  Lessons  14-25. 

Scripture  Reading:  Jehovah's  Righteous  Judgments.     Ezek.  33:10-20. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  prophets, 
during  the  period  of  the  Hebrew  monarchies,  by  their  work  and 
preaching,  helped  to  purify  and  ennoble  Israel's  faith. 

Note  2.  The  Suppression  of  Canaanite  Corruptions  (Lessons 
16,  17,  20,  24).  The  comparatively  pure  worship  which  Israel  had 
cultivated  in  the  desert  was  greatly  corrupted  after  the  settlement 
In  Canaan  by  contact  with  the  native  religions.  The  old  high  places 
were  taken  over  by  the  newcomers  and  rededicated  to  the  service  of 
their  own  God.  But  in  this  transfer  it  was  inevitable  that  many 
of  the  Canaanite  ideas  of  the  gods  as  local  nature  deities,  destitute 
of  moral  character,  would  also  be  transferred  to  Jehovah,  and  that 
the  licentious  worship  connected  with  the  high  places  would  be  re- 
tained in  His  service.  This  familiarity  w\\h.  idolatry,  even  though 
practised  in  the  name  of  Jehovah,  made  the  setting  up  of  Jeroboam's 
golden  calves  as  representations  of  Israel's  God  an  easy  and  popular 


Twenty-Six    Teachings  and  Work  of  the  Early  Prophets  149 

innovation,  and  Jezebel's  attempt  to  place  the  Tyrian  Baal  on  an 
equality  with  Jehovah  almost  a  success.  It  was  the  latter  policy 
that  aroused  the  prophets  to  the  necessity  of  suppressing  this  foreign 
worship  if  Israel's  faith  were  to  survive.  The  first  blows  were  struck 
by  Elijah,  and  the  last  by  Elisha  through  Jehu's  massacres.  But 
the  high  places  continued  to  be  centers  of  corruption  until  the  great 
reformation  under  Josiah,  when  the  discovery  of  the  prophetic  law- 
book led  to  the  complete  suppression  of  these  and  all  other  heathen 
symbols,  at  least  for  a  time. 

Note  3.  A  True  Estimate  of  the  Value  of  Ritual  (Lessons  15,  21). 
So  long  as  no  distinction  was  made  between  church  and  state,  and 
the  support  of  religion  was  considered  a  duty  of  the  nation  as  much 
as  the  support  of  the  army,  it  followed  inevitably  that  the  worship 
supposed  to  be  acceptable  to  the  deity  would  consist  chiefly  in  ex- 
ternal ceremonies  and  offerings.  The  building  of  Solomon's  temple, 
and  its  gradual  rise  from  a  royal  chapel  into  a  national  sanctuary, 
with  rich  and  elaborate  ritual,  helped  to  strengllicn  this  idea.  In 
course  of  time  the  ceremonies  themselves  came  to  be  regarded  as 
exceedingly  sacred.  The  conviction  became  deeply  seated  in  the 
minds  of  the  people,  that  as  long  as  they  were  faithfully  observed 
Jehovah  must  be  well  pleased.  The  great  prosperity  enjoyed  by 
Northern  Israel  during  the  long  and  brilliant  reign  of  Jeroboam  II 
was  interpreted  as  an  infallible  sign  of  Jehovah's  favor,  and  accord- 
ingly it  led  to  an  extraordinary  zeal  in  the  observance  of  ceremonies 
and  the  multiplication  of  sacrifices.  His  sanctuaries  were  crowded 
by  worshipers  who  thought  by  such  means  to  reward  Him  for  His 
good-will,  and  to  purchase  its  continuance.  Against  such  mis- 
conception of  the  nature  of  true  worship  the  prophets  of  the  eighth 
century  b.  c.  uttered  the  sternest  protest.  They  showed  that  true 
religion  is  not  a  matter  of  outward  forms,  but  of  righteous  conduct 
toward  God  and  man.  The  preaching  of  Amos,  Hosea  and  Isaiah 
on  this  point  culminated  in  the  great  saying  of  Micah,  "  What  doth 
Jehovah  require  of  thee,  but  to  do  justly,  and  to  love  kindness,  and 
to  walk  humbly  with  thy  God.'*  " 

Note  4.  The  Importance  of  Social  Morality  (Lessons  14,  18, 
19,  21).  Before  Israel's  religion  had  lost  its  high  character  through 
Canaanitish  influences,  just  dealings  between  man  and  man  seem 
to  have  been  more  general  than  in  the  later  degenerate  times  of  the 
kingdoms.  The  laws  by  which  the  early  Hebrews  regulated  social 
conduct,  as  embodied  in  "  tlie  book  of  the  covenant  "  (Ex.  20:22 — 
23: 19),  reveal  moral  standards  that  could  not  have  been  developed 


150  Preparations  for  Christianity 


Lesson 


except  on  the  basis  of  high  religious  conceptions.  The  decalogues 
contained  in  this  early  code  teach  a  spirit  of  rectitude,  mercy,  and 
self-denial  not  found  among  the  surrounding  nations.  From  these 
high  standards  there  was  an  appalling  relapse  in  the  later  days  of  the 
monarchies,  when  the  inordinate  increase  of  wealth,  luxury,  and  greed 
stimulated  the  growth  of  every  form  of  social  injustice,  and  blinded 
men  to  human  rights.  Religion  was  divorced  from  morality.  The 
entire  social  organism  fell  into  an  almost  hopeless  condition  of  disease 
and  decay.  This  state  of  things  the  prophets  met  by  a  hitherto 
unparalleled  emphasis  on  the  righteous  character  of  Jehovah  and  on 
His  inexorable  demand  for  righteousness  in  private  life  and  conduct. 
Without  such  righteousness  the  utmost  zeal  in  respect  to  ritual  and 
offerings  was  sheer  hypocrisy  and  an  abomination  to  Him. 

Notes.  Higher  Views  of  Man  (Lessons  22,  25).  The  tendency 
of  the  individual  in  ancient  times  to  lose  his  identity  in  the  larger 
group  of  the  family,  the  tribe,  and  the  nation  led  to  a  similar  under- 
valuation in  his  religious  relations.  A  tribal  or  national  god  made 
religion  a  tribal  or  national  rather  than  a  personal  matter.  But  the 
insistence  of  the  prophets  on  a  social  righteousness  that  could  find 
expression  only  in  personal  conduct  gave  a  new  importance  to  the 
individual.  The  great  truth  that  Jehovah  deals  with  indi^dduals 
as  well  as  nations  was  only  dimly  apprehended  by  Amos,  Hosea, 
and  Isaiah,  but  by  Jeremiah  and  Ezekiel  it  was  brought  into  the  clear 
light  of  day  and  made  fundamental  in  their  teachings.  The  im- 
portance of  the  individual  was  still  further  emphasized  when,  after 
the  fall  of  Judah,  it  was  perceived  that  the  religious  unit  could  no 
longer  be  the  nation,  but  must  be  the  individual,  if  Israel's  faith  were 
to  survive  at  all.  The  religious  significance  of  the  individual  was 
still  further  enlarged  in  Jeremiah's  visions  of  the  Messianic  future, 
when  Jehovah  would  substitute  for  the  obsolete  covenant  established 
at  Sinai  a  new  covenant,  inward  and  spiritual,  written  on  the  heart. 

Note  6.  ffigher  Views  of  God  (Lessons  18,  19,  20,  23).  Hand 
in  hand  with  these  enlarged  conceptions  of  worship,  morality,  and 
personal  responsibility  went  the  higher  prophetic  conceptions  of  the 
being  and  moral  character  of  Jehovah.  These  may  be  summarized 
as  follows: 

(i)  Jehovah  is  the  God  of  the  whole  earth,  and  not  of  a  single 
people.  All  nations  are  ruled  by  Plim,  and  every  individual  in  every 
nation  is  under  Ilis  care. 

(2)  Jehovah  is  a  God  of  perfect  righteousness.  This  conception 
rested  now,  not  on  the  early  demand  for  social  justice,  but  on  the 


Twenty-Six    Teachings  arid  Work  of  the  Early  Prophets  lol 

larger  idea  of  His  relation  to  ail  men.  A  tribal  or  national  god  must 
of  necessity  be  thought  of  as  favoring  his  own  people.  The  Sover- 
eign of  the  whole  earth  cannot  show  partiality  nor  deal  unjustly. 

{3)  Jehovah's  justice  is  tempered  by  a  never-failing  love.  This 
love  had  been  especially  revealed  in  His  choice  of  Israel  as  His 
j)eople,  not  to  the  detriment  of  other  nations,  as  one  might  expect 
from  a  merely  national  deity,  but  for  the  final  good  of  all. 

(-4)  Jehovah  is  not  one  of  many  gods,  but  the  one  sole  God  of  the 
imi verse.  He  is  a  Spirit  who  cannot  and  must  not  be  represented 
by  material  images.  The  insistence  on  the  perfect  moral  character 
of  this  one  and  only  God  gave  the  world  the  idea  of  an  ethical 
monotheism. 

(5)  Jehovah  was  Israel's  true  king.  The  ideal  government  is 
a  theocracy.  This  ideal  receives  its  final  realization  in  the  kingdom 
of  God. 

Questions  on  the  Lesson. 

1.  How  were  Israel's  faith  and  worship  affected  by  contact  with 
the  native  religions  of  Palestine.'^     (Note  2.) 


2.  How  did  the  prophets  gradually  suppress  these  evils? 


3.  What  false  idea  of  the  value  of  outward  religious  forms  was  held 
})y  the  people  in  general.^     (Note  3.) 


4.  What  did  the  prophets  teach  concerning  them? 


5.  What  was  the  character  of  Israel's  early  social  laws?     (Note  4.) 


6.   When  the  nation  fell  away  from  these  standards,  how  did  tlie 
prophets  meet  the  situation? 


15^  Preparations  for  Christianity 

7.   What  higher  views  of  the  vakie  of  the  individual  were  intro- 
duced by  the  prophets  ?     (Note  5.) 


8.  Mention  five  aspects  in  which  the  prophets  promoted  higher 
r'iews  of  the  being  and  character  of  God.      (Note  6.) 


THE      BIBLE      STUDY      UNION      LESSONS 
SENIOR  GRADE 


PREPARATIONS  FOR 
CHRISTIANITY 


BT 

V' 

REV.   PHILIP  A.   NORDELL,   D.D. 


Charles  F.  Kent,  Ph. D  1    ^        „.       j,,., 

George  A.  Coe,  Ph.D..  LL.D.      /    ConsuUmg  Edtlors 


CHARLES  SCRIBNER'S  SONS 
New  York 


TABLE     OF     CONTENTS 


INTRODUCTION. 

Character  and  Contents  of  the  Course  ... 

Directions  for  Study  .  .  .  .  .  . 

THE  LESSONS. 
Part  III.     Israel's  Exilic  and  Post-exilic  Religion 

Lesson  27.  Israel  after  the  Fall  of  Jerusalem 

Lesson  28.  Comforting  Messages  to  the  Exiles    . 

Lesson  29.  Jehovah's  Character  and  Israel's  Destiny 

Lesson  30.  The  Ideal  Servants  of  Jehovah 

Lesson  31.  The  Rise  of  Judaism 

Lesson  32.  The  Acceptance  of  the  Priestly  Law 

Lesson  33.  Israel's  Narrowness  and  Jehovah's  Love 

Lesson  34.  The  Maccabean  Struggle 

Lesson  35.  The  Kingdom  of  God 

Lesson  36.  Later  Developments  of  Judaism 

Lesson  37.  The  Religion  of  the  Law 

Lesson  38.  Other  Preparations  for  Christianity 

Lesson  39.  The  Progressive  Nature  of  Divine  Revelation 


Pages 
iii-v 

vi 


153 
159 
164 
170 
176 
181 
187 
191 
198 
203 
209 
214 
221 


Copyright,  1911,  by  the  Bible  Study  Publishing  Co.,  Boston. 


Character  and  Contents  of  the  Course  Ui 

CHARACTER  AND   CONTENTS   OF  THE    COURSE. 


INTRODUCTORY  NOTES. 
Note  1.     Purpose.     The  purpoi^e  of  this  course  is  to  survey  those 
religious  ideas  which  unfolded  during  the  pre-Christian  era,  served  as  a 
preparation  for  Christianity,  and  finally  received  their  fullest  expres- 
sion and  realization  in  the  life  and  teachings  of  Jesus. 

Note  2.  Scope.  The  course  begins  with  a  sketch  of  the  old  Semitic 
world,  of  which  the  Hebrew  people  constituted  a  part,  traces  the  rise 
and  development  of  characteristic  features  of  the  religion  of  Israel,  and 
concludes  with  a  review  of  the  fundamental  religious  teachings  of 
Jesus. 

Note  3.  Method.  The  course  is  divided  into  four  parts.  Each, 
deals  with  a  specific  period  of  historical  and  religious  development. 

Part  I  describes  the  religions  of  ancient  Egypt,  Babylon,  and  Pales- 
tine (as  introductory  to  the  BibHcal  records  of  Israel's  faith),  primitive 
forms  of  Hebrew  worship,  the  influence  of  the  exodus  upon  their  reli- 
gious life,  the  early  religious  literature  of  the  Hebrews,  and  concludes 
with  a  study  of  the  religious  aspects  of  David's  career. 

Part  II  begins  with  a  study  of  Solomon's  institution  of  the  temple 
service,  notes  the  character  of  the  religious  life  of  Israel  during  the 
period  of  the  divided  kingdom,  and  examines  the  religious  content  of 
the  earlier  prophetic  utterances,  carrying  the  course  forward  to  the 
time  of  the  exile. 

Part  III  covers  the  religious  developments  of  the  exilic  and  post- 
exilic  periods,  special  attention  being  given  to  the  later  prophetic 
writings,  the  establishment  of  Judaism  under  priestly  auspices,  and  tlxe 
religious  temper  of  Israel  under  the  Maccabees. 

Part  IV  shows  how  the  religious  ideas  developed  in  the  Old  Testa- 
ment period  were  enlarged  and  spiritualized  in  the  teachings  of  Jesus. 

The  whole  study  thus  leads  naturally  to  the  second  year  course  of 
the  Senior  department,  which  covers  the  establishment  of  organized 
Christianity  by  the  Apostles  and  gives  a  brief  account  of  the  leading 
events  in  the  history  of  the  church  down  to  the  present  time. 

Note  4.  Longer  and  Shorter  Courses.  Classes  wishing  a  six  months' 
course  can  take  either  Parts  I  and  II  or  Parts  III  and  IV,  while  Parts 
I,  II,  and  III  make  an  appropriate  nine  months'  course.  Part  IV  is 
so  based  upon  Part  III  that  it  cannot  be  studied  to  the  best  advantage 
without  a  previous  study  of  the  latter. 


tv 


Introduction 


Part 
Lesson  1 . 
Lesson  2. 
Lesson  3. 
Lesson    4. 

Lesson    5. 

Lesson    6. 

Lesson    7, 

Lesson  8. 
Lesson    9. 

Lesson  10. 
Lesson  11. 

Lesson  12. 

Lesson  13. 
Part  II. 

Lesson  14. 
Lesson  15. 

Lesson  16. 

Lesson  17. 
Lesson  18. 
Lesson  19. 
Lesson  20. 

Lesson  21. 
Lesson  22. 

Lesson  23. 

Lesson  24. 
Lesson  25. 
26. 


LESSON  TITLES  AND  SUBJECTS. 

(Subject  to  revision.) 
I.     ISRAEL'S  RELIGION  TO  THE  END  OF  DAVID'S  REIGN. 

The  Old  Semitic  Wobld.     Its  Physical  Features  and  its  Peoples. 
Religion  of  the  Ancient  Egyptians.     Its  Origin  and  Characteristics. 
Religion  of  the  Ancient  Babylonians.     Its  Beliefs  and  Ceremonies. 
Hammurabi's  Standards  of  Justice  and  Mercy.     Selections  from 

the  Babylonian  Code. 
Religions  of  Ancient  Palestine.     The  Baalim,  and  the  Worship  at 

the  High  Places. 
Primitive  Hebrew  Forms  of  Worship.     Sacrifices,  Sacred  Rites  and 

Ceremonies. 
Influence  of  the  Exodus  on  Israel's  Faith.     Jehovah's  Power 

Demonstrated. 
Israel's  Faith  in  the  Mosaic  Age.     Jehovah's  Sovereignty  Accepted. 
Israel's  Faith  during  the  Settlement.     Blending  of  the  Faiths  of 

the  Desert  with  those  of  Palestine. 
Early  Records  of  the  Hebrews.     Their  Dependence  on  Tradition. 
Religious  Phases  in  the  Establishment  of  the  Kingdom.     The 

Influence  of  Samuel. 
Growth  of  Israel's  Faith  under  the  Early  Monarchy.     Religious 

Aspects  of  David's  Career. 
Abiding  Ideas  in  the  Early  Religions.     Review  of  Lessons  1-12. 

ISRAEL'S  RELIGION  FROM  SOLOMON  TO  THE  BEGINNING 
OF  THE  EXILE. 

Early  Moral  and  Religious  Standards.     Israel's  Legal  Institutions. 

The  Religious  Value  of  Ritual.  Solomon's  Enlargement  of  the 
Temple  Service. 

Popular  Religion  in  the  Divided  Kingdom.  The  Setting  up  of  the 
Golden  Calves. 

The  Conflict  with  Baalism.     The  Crisis  in  the  Days  of  Elijah. 

Social  Justice  and  Righteousness.     The  Preaching  of  Amos. 

The  Divine  Justice  and  Love.     Hosea's  Message  to  a  Faithless  People. 

The  Higher  Idea  of  God.  Influence  of  the  Prophets  in  Attaining  a 
Truer  Faith. 

The  Moral  Demands  of  Religion.     The  Insufficiency  of  Ceremonies. 

Personal  Responsibility.  The  Religious  Estimate  of  the  In- 
dividual. 

Israel's  Unique  Relation  to  Jehovah.  Theocratic  Protests  against 
the  Monarchy. 

The  Deutbronomic  Law.     The  Great  Reformation  under  Joslah. 

The  Nbw  Covenant.     Jeremiah's  Messianic  Conceptions. 

The  Teachings  and  Work  of  the  Eakly  Prophets.  Review  of 
Lessons  14-25. 


Character  and  Contents  of  the  Course 


PART  m.     ISRAEL'S  EXILIC  AND  POST-EXILIC  RELIGION. 
Lesson  27.     Israel,  after  the  Fall  of  Jerusalem.     How  this  Catastrophe  Af- 
fected its  Life  and  Faith. 
Comforting  Messages  to  the  Exiles.     Ezekiel's  Work  in  Babylonia. 
Jehovah's  Character  and  Israel's  Destiny.     The  Rebuilding  of  the 

Temple. 
The    Ideal   Servants   of   Jehovah.     Their   Vicarious   SulTerings  as 

Instruments  of  Redemption. 
The    Rise    of   Judaism.     Nehemiah's    Enforcement    of   the    Law    in 

Jerusalem. 
The  Acceptance  of  the  Priestly  Law.    Ezra  and  the  Great  Assembly. 
Israel's  Narrowness  and  Jehovah's  Love.     Teachings  of  the  Book 

of  Jonah. 
The  Maccabean  Struggle.     Its  Effect  on  Israel's  Life  and  Faith. 
The  Kingdom  of  God.     Messianic  Visions  of  Jehovah's  Reign. 
Later  Developments  of  Judaism.     Rise  of  the  Pharisees   and   the 

Sadducees. 
The  Religion  of  the  Law.     What  it  Accomplished,  and  wherein  it 

Fell  Short. 
Other   Preparations  for   Christianity.     How   Greece   and   Rome 

Paved  the  Way  for  its  Rapid  Spread. 
The  Progressive  Nature  of  Divine  Revelation,     Review  of  Lessons 

27-38. 

IV.     CHRISTIANITY  THE  FULFILMENT  OF  ISRAEL'S  FAITH. 

The  Old  Testament  Religion  Passing  into  the  New.  The  Preach- 
ing of  John  the  Baptist. 

Jesus'  Mission  in  the  World,  The  Establishment  of  the  Kingdom  of 
God. 

Jesus  the  Great  Teacher.  His  Relation  to  the  Old  Testament  Reli- 
gion. 

Jesus'  Testimony  concerning  Himself.  His  Relation  to  the  Father 
and  to  the  World. 

Jesus'  Teaching  respecting    God.     The  Divine  Fatherhood. 

Jesus'  Teaching  respecting  Man,    Human  Sonship  and  Brotherhood. 

Jesus'  Teaching  respecting  Sin.     Its  Essence  Found  in  Selfishness. 

Jesus'  Way  of  Salvation.  Redemption  from  Sin  through  Faith  and 
Obedience. 

Jesus'  Law  of  Love,     The  Unselfishness  of  a  Good  Life. 

Jesus'  Teaching  in  Regard  to  the  Future  Life.     Its  Contrast  with 

Old  Testament  Beliefs. 
Jesus'  Abiding  Presence.     The  Mission  of  the  Holy  Spirit. 
Christianity  for  the  World.     The  Great  Commission. 
Christianity  the  Final  Religion.     Review  of  Lessons  40-51. 


Lesson  28. 

Lesson  29. 

Lesson  30. 

Lesson  31. 

Lesson  32. 

Lesson  33. 

Lesson  34. 

Lesson  35. 

Lesson  36. 

Lesson  37. 

Lesson  38. 

Lesson  39. 

PART 

Lesson  40. 

Lesson  41, 

Lesson  42. 

Lesson  43. 

Lesson»44. 

Lesson  45. 

Lesson  46. 

Lesson  47. 

Lesson  48. 

Lesson  49. 

Lesson  50. 

Lesson  51. 

Lesson  52. 

vi  Introduction 


DIRECTIONS  FOR  STUDY. 


Students  are  advised  to  use  in  connection  with  this  course  the  Ameri- 
can Revised  Version  of  the  Bible,  which  is  undoubtedly  the  best. 

Note  carefully  the  subject  and  scope  of  each  lesson  as  given  in  the 
title  and  as  expanded  in  the  "  Object  of  the  Lesson,"  Note  1. 

Read  the  Scripture  passage  indicated  at  the  head  of  the  lesson, 
and  consider  its  bearing  on  the  subject  in  hand. 

Read  all  the  lesson  "Notes,"  pausing  after  each  one  to  let  the  mind 
dwell  on  its  contents.  Look  up  the  Scripture  references.  Until  this 
has  been  done  do  not  look  at  the  "  Questions  on  the  Lesson." 

Under  each  of  the  "Questions  on  the  Lesson"  write  a  brief  answer. 
Whoever  fails  to  do  this  will  miss  one  of  the  most  helpful  features  of 
these  lessons.  If  the  class  come  with  the  answers  carefully  prepared 
and  written  out,  this  part  of  the  lesson  can  be  passed  over  rapidly. 

Study  for  yourself  some  particularly  interesting  point  suggested 
by  the  lesson.  This  may  be  a  belief,  a  religious  rite,  a  custom,  a 
temple,  a  heathen  deity,  a  biography  or  some  historic  event.  What- 
ever it  is,  study  it  carefully.  Make  this  course  contribute  to  your 
fund  of  general  knowledge  by  a  good  use  of  whatever  libraries  may 
be  within  reach. 

Make  note  of  one  or  two  of  the  most  interesting  questions  that  come 
to  mind  as  you  study  the  lesson,  and  bring  them  up  for  discussion  in 
the  class.  If  no  questions  come,  study  the  lesson  again,  and  think 
harder. 

Keep  note-book  and  pencil  in  hand  both  when  studying  the  lesson 
at  home  and  when  going  over  it  in  the  class.  In  the  note- book  write 
(1)  what  you  have  to  say  on  the  several  points  indicated  under  "Note- 
book Work";  (2)  any  special  assignment  made  to  you;  (3)  interesting 
results  of  investigations,  or  questions  that  arise  in  private  study  or 
in  the  class.  Such  use  of  the  note-book  is  indispensable  if  the  best 
results  are  to  be  attained. 

Read  these  suggestions  frequently,  and  with  each  lesson  put  them 
into  practice. 


PART  m 

Israel's  Exilic  and  Post-exilic  Religion 


Lesson  27.     ISRAEL  AFTER  THE  FALL  OF  JERUSALEM. 

How  this  Catastrophe  Affected  its  Life  and  Faith. 

Scripture  Reading:  An  Experience  of  the  Captivity.     Ps.  137. 

Note  1.  Object  of  the  Lesson.  To  point  out  some  of  the  imme- 
diate effects  on  Israel's  life  and  faith  of  the  destruction  of  the  temple 
and  the  disappearance  of  the  Jewish  state. 

Note  2.  The  Scattering  of  the  People.  The  immediate  con- 
sequence of  the  downfall  of  the  Je^^^sh  state  was  a  wide  scattering  of 
the  population.  While  a  sprinkling  of  Jews  was  to  be  found  in  all 
the  surrounding  nations,  the  main  centers  were  Babylonia,  Egypt,  and 
Palestine. 

(1)  The  Exiles  in  Babylonia.  When  Nebuchadrezzar  in  597  b.  c. 
punished  the  rebellion  of  Jehoiachin  he  carried  away  into  Babylonia 
ten  thousand  of  the  best  people  in  the  land  —  Jehoiachin,  the  young' 
king,  the  princes,  nobles,  priests,  merchants  and  skilled  artisans  of  all 
kinds  (2  Ki.  24: 10-16;  comp.  Jer.  ch.  24).  Among  them  was  Ezekiel 
(Lesson  22,  Note  5).  These  were  settled  in  a  colony  on  the  river 
Chebar,  or  Grand  Canal,  not  far  from  the  city  of  Babylon.  As  most 
of  these  exiles  were  heads  of  households,  the  entire  number  may  have 
been  forty  to  fifty  thousand.  At  the  destruction  of  Jerusalem  eleven 
years  later  three  deportations  took  place  which  aggregated  forty-six 
thousand  (2  Ki.  24:11-16;  Jer.  52:28-30,  where  "seventh  year"  in 
vs.  28  should  probably  read  "seventeenth  year").  The  establish- 
ment of  so  large  a  Jewish  community  in  the  heart  of  the  empire,  and 
the  privilege  accorded  the  Jews  from  the  first  of  living  according  to 
their  own  social  and  religious  laws  and  under  the  rule  of  their  own 
elders,  saved  them  from  absorption  by  the  surrounding  heathen 
popwlation.  ^ 

(2)  The  Refugees  in  Egypt.  The  constant  rivalry  between  Egypt 
and  the  great  empires  in  the  Euphrates-Tigris  valley  made  Egypt  a 
natural  place  of  refuge  when  Assyrian  or  Babylonian  armies  invaded 
Palestine.  The  country  was  easy  of  access  and  tlie  fugitives  were 
welcomed  and  protected.  The  chief  Jewish  colonies  were  established 
at  Migdol  near  the  eastern  boundary  of  Egypt,  at  Tahpanhes  in  the 

153 


154  Preparations  for  Christianity 


Lesson 


northeastern  part  of  the  delta  of  the  Nile,  at  Memphis,  or  Noph,  ten 
miles  south  of  Cairo,  and  at  Elephantine  in  the  land  of  Pathros,  near 
the  first  cataract  (Jer.  44: 1).  Recent  excavations  at  the  last  named 
place  have  revealed  the  existence  in  the  fifth  and  sixth  centuries  b.  c. 
of  a  large  Jewish  population. 

{3)  The  Remnant  in  Palestine,  As  the  siege  of  Jerusalem  lasted 
a  year  and  a  half,  and  as  the  besieging  army  must  have  fed  itself  by 
plundering  the  surrounding  country,  a  large  part  of  the  population 
fled,  not  only  into  Egypt,  but  into  other  neighboring  lands.  Not- 
withstanding the  large  numbers  carried  into  Babylonia,  and  the 
multitudes  who  sought  safety  in  flight,  there  can  be  no  doubt  that  a 
very  considerable  number  remained  (2  Ki.  25:12;  Jer.  40:7-10). 
While  Nebuchadrezzar  punished  rebellion  with  the  utmost  severity  he 
was  far  too  wise  to  leave  a  depopulated  land  from  which  no  tribute 
could  be  drawn.  Moreover,  this  remnant  in  the  land  was  soon  in- 
creased by  the  return  from  the  adjacent  countries  of  many  refugees 
who  would  be  anxious  to  recover  their  homes  as  soon  as  the  danger 
was  past  (Jer.  40: 11,  12). 

Note  3.  The  Secular  Life  of  the  People.  That  the  first  exiles 
in  Babylonia  were  not  inclined  to  accept  patiently  the  condition  in 
which  they  found  themselves  is  apparent  from  the  letter  sent  to  them 
by  Jeremiah  (ch.  29),  in  which  he  warns  them  not  to  believe  the  false 
prophets  and  diviners  who  predicted  a  speedy  return,  but,  on  the  con- 
trary, to  make  the  most  of  the  situation,  to  build  houses,  to  plant  gar- 
dens, to  marry  and  rear  up  families,  and  to  recognize  that  their  own 
welfare  was  bound  up  with  the  welfare  of  the  land  which  was  to  be 
their  home  for  many  years  to  come.  The  majority  of  the  exiles  seem 
to  have  followed  Jeremiah's  good  advice,  and  to  have  applied  them- 
selves to  agriculture  or  engaged  in  the  commercial  life  of  Babylon  so 
successfully  as  to  gain  that  measure  of  ease  and  comfort  which  later 
on  disinclined  them  to  return  to  the  barren  hills  and  ruined  cities  of 
their  ancestral  land.  At  the  same  time  the  false  hopes  of  a  return 
persistently  held  out  by  the  false  prophets  must  have  made  many  of 
the  exiles  so  restless  and  insubordinate  as  to  bring  upon  themselves 
cruel  punishments,  and  to  make  the  condition  of  those  who  were 
peaceably  inclined  harder  than  before  (Jer.  29:  22;  Is.  14:  3;  47:  6). 

Many  of  the  Jews  who  fled  to  the  border  cities  of  Egypt,  Migdol 
and  Tahpanhes,  went  no  further  because  they  intended,  no  doubt,  to 
return  to  their  homeland  when  conditions  became  more  peaceable. 
Those  who  migrated  farther  into  Egypt,  especially  to  Elephantine, 
nearly  fifteen  hundred  miles  up  the  Nile,  must  have  done  so  with  the 


Twenty-seven         j^^.^^i  ^^^^,.  ^/^^  jr^n  ^y  Jerusalem  155 

purpose  of  making  it  their  permanent  home.  The  excavations  re- 
ferred to  in  the  preceding  note  have  uncovered  the  remains  of  a 
temple  dedicated  to  Jehovah.  Here  in  a  court  surrounded  by  strong 
walls  daily  sacrifices  were  offered  as  in  the  temple  at  Jerusalem. 
In  Egypt,  as  in  Babylon,  the  Jews  quickly  developed  an  aptitude  for 
trade  that  before  long  made  them  important  factors  in  the  commercial 
life  of  the  day. 

After  the  murder  of  Gedaliah,  whom  the  Chaldeans  had  appointed 
governor  of  Judah  (Jer.  chs.  40,  41),  there  seems  to  have  been  no 
effort  made  for  some  time  to  organize  a  stable  government.  The 
people  who  remained  were  in  no  position  to  defend  themselves  against 
the  Bedouin  raids  that  increased  in  frequency  as  the  power  of  resist- 
ance diminished.  Nor  were  they  able  to  check  the  Ammonites, 
Moabites,  and  Edomites  who  pushed  into  the  country  from  the  east 
and  the  south.  In  a  few  years  a  large  part  of  Judah's  territory  was 
occupied  by  these  intruders.  The  Jews  were  crowded  into  the  high- 
lands about  Jerusalem  and  the  lower  plain  of  the  Jordan.  At  first 
it  was  only  with  the  utmost  difficulty  that  this  poverty-stricken  and 
persecuted  remnant  could  wring  subsistence  from  the  little  soil  that 
was  capable  of  cultivation. 

Note  4.  How  the  Popular  Faith  was  Affected  by  the  Pail  of 
Jerusalem.  The  only  thing  that  saved  a  people  so  scattered  and 
broken  from  complete  disappearance  was  their  religious  faith.  All 
their  national  hopes  had  been  shattered.  They  had  believed  that 
even  if  Jehovah  might  suffer  His  land  to  be  overrun  by  foes.  He  would 
certainly  keep  His  abode  inviolate  (Jer.  26:9).  But  now  not  only 
the  Holy  City  but  the  temple  itself  was  a  heap  of  ruins.  To  the  exiles 
in  Babylonia  it  seemed  as  if  Jehovah  had  utterly  abandoned  His  peo- 
ple and  forsaken  the  land.  At  first  they  had  comforted  themselves 
with  the  thought  that  they  were  suffering  for  the  sins  of  the  fathers 
(Ezek.  ch.  18);  but  now,  when  Ezekiel's  predictions  had  come  true, 
they  saw  that  they  were  perishing  because  of  their  own  sins  (Ezek. 
33: 10),  and  they  were  plunged  into  an  abyss  of  despair.  They  said, 
"  Our  bones  are  dried  up,  and  our  hope  is  lost;  we  are  clean  cut  off." 
The  restoration  which  the  prophets  had  predicted  seemed  as  impos- 
sible as  the  resurrection  of  a  valley  of  dry  bones  into  an  army  of  living 
men  (Ezek.  ch.  37).  The  refugees  who  had  carried  Jeremiah  witli 
them  into  Egypt  defiantly  rejected  his  messages,  and  argued  that  so 
long  as  they  had  served  Ashtoreth,  the  queen  of  heaven,  they  had 
prospered,  but  that  the  service  of  Jeliovah  had  been  rewarded  Avith 
nothing  but  misfortunes  (Jer.  44:15-19).     The  Jews  who  were  left 


156  Preparations  for  Christianity  Lesson 

in  Palestine  did  not  despair  as  did  those  in  Babylonia,  nor  apostatize 
as  did  the  fugitives  in  Egypt.  Though  they  were  the  offscouring  of 
the  population  and  steeped  in  idolatry  and  licentiousness,  the  fact 
that  Jehovah  had  suffered  them  to  remain  in  the  land  led  them  to 
boast  of  their  superior  qualities,  to  regard  themselves  as  His  favorites, 
and  to  heap  scorn  on  those  who  had  been  carried  away  (Ezek.  33 :  23- 
26). 

Note  5.  The  Better  Effects  that  Followed  Later.  There  was, 
however,  another  possible  interpretation  of  this  fearful  calamity. 
The  prophets  of  Jehovah  had  persistently  foretold  the  very  things 
that  had  come  to  pass.  Instead  of  rejecting  their  words,  might  it  not 
be  wise  to  give  heed  to  them  ?  As  their  predictions  of  judgment  had 
been  confirmed  by  events,  might  it  not  be  possible  that  their  predic- 
tions of  a  national  restoration  might  also  prove  true.?  Might  not 
the  dreadful  experiences  through  which  the  nation  was  passing  be  the 
discipline  which  was  needed  to  purify  and  qualify  it  for  a  glorious 
destiny.^  Such  reflections  helped  to  rekindle  faith  in  the  hearts  of  the 
better  part  of  the  people.  The  words  of  the  prophets  were  studied 
with  greater  care  than  ever  before.  The  nation  had  perished,  but 
its  history  could  be  written  down  and  preserved.  The  temple  services 
had  ceased;  but  if  the  people  were  to  be  brought  back  to  their  land, 
and  the  temple  rebuilt,  this  was  a  strong  reason  why  memory  of  the 
ritual  should  be  preserved.  This  deepening  interest  in  Israel's  past 
brought  into  existence  a  body  of  professional  students,  or  scribes,  who 
began  to  collect,  arrange,  and  codify  the  records,  laws,  practices,  and 
traditions  which  were  then  current,  and  which  related  especially  to 
the  religious  life  of  the  nation.  No  doubt  the  Sabbath  came  to  be 
observed  more  strictly  than  before.  Instead  of  the  temple  worship, 
families  and  small  communities  would  meet  to  read  the  law  as  for- 
mulated in  the  Book  of  Deuteronomy.  Prayer,  public  and  private, 
became  a  more  marked  feature  of  the  religious  life,  and  fasting  seems 
to  have  taken  the  place  of  sacrifice.  Thus  the  very  calamities  which 
had  threatened  to  extinguish  Israel's  faith  became  the  means  that 
stimulated  a  powerful  spiritual  development,  and  marked  another 
epoch  in  the  religious  history  of  the  human  race. 

Additional  Reading  References. 

(1)   Condition  of  the  Jewish  exiles  in  Babylon.     Kent,  History  of 

the  Hebrew  People,  Babijlouian,  Persian  and  Greek  Periods,  pp.  37-44. 

(2)   Jeremiah  and  the  refugees  in  Egypt.      Cheyne,  Jeremiah,  his 

Life  and  Times,  pp.  188-199.     (-5)  The  Jewish  dispersion  after  the 


Twenty-seven         j^^^;  ^y^^  ^j^  p^i  ^f  Jerusalem  157 

downfall  of  Jerusalem.  Wade,  Old  Testament  History,  pp.  389-392. 
(^)  The  Jews  in  Egypt,  Babylonia  and  Palestine.  Kent,  Biblical 
Geography  and  History,  pp.  194-199. 

Review  and  Preliminary  Questions. 
1.  What  period  in  the  development  of  Israel's  faith  was  covered  by 
the  lessons  of  the  first  quarter?     2.  What,  by  the  second  quarter? 
3.  What  period  is  covered  by  the  lessons  of  the  present  quarter?     4. 
What  is  the  subject  of  the  present  lesson ?     its  object? 

Questions  on  the  Lesson. 
1.  What  were  the  three  main  centers  of  Jemsh  population  after  the 
fall  of  Jerusalem  in  586  b.  c.  ?     (Note  2.) 


2.  Mention  some  facts  respecting  the  Babylonian  colony. 

3.  Where  did  the  fugitives  into  Egypt  settle? 

4.  What  are  we  told  respecting  those  who  remained  in  Palestine? 


5.  Describe  the  general  condition  of  those  who  were  carried  into 
Babylonia.     (Note  3.) 


6.  IIow  did  some  of  the  Jews  in  Egypt  adapt  themselves  to  their 
surroundings? 


7.  What  was  the  condition  of  those  who  remained  in  Palestine? 


8.  What  religious  interpretation  did  the  Babylonian  exiles  put  on 
the  calamities  that  had  befallen  them  ?     (Note  4.) 


158  Preparations  for  Christianity  Lesson 

9.  How  did  the  Egyptian  refugees  regard  the  matter? 


10.  What  interpretation  was  put  on  these  events  by  those  who  were 
left  in  the  land  ? 


11.  How  did  the  better  portion  of  the  people  later  on  reach  a  higher 
conception  of  these  calamities  .^     (Note  5.) 


12.  Mention  some  of  the  good  results  that  followed   from  this 
higher  view. 


Questions  for  Consideration. 

1.  How  had  Israel  become  useless  for  the  mission  for  which 
Jehovah  had  chosen  it? 

2.  How  can  we  make  ourselves  fit  for  God's  service.'^ 

3.  How  should  we  interpret  the  discipline  of  life.^ 

Note-book  Work. 
1.  Draw  a  small  outline  map  of  southwestern  Asia  and  northern 
Egypt,  and  mark  on  it  the  chief  centers  in  the  Jewish  dispersion  that 
marked  the  downfall  of  the  Jewish  state.  Indicate  also  the  line  of 
march  taken  by  the  exiles  into  Babylonia  —  northward  to  the 
Euphrates,  then  following  this  river  in  a  southeasterly  direction  to  a 
point  a  little  east  of  the  city  of  Babylon. 

Bible  Text.  "As  I  live,  saith  the  I^ord  Jehovah,  I  have  no  pleasure  in 
the  death  of  the  wicked;  but  that  the  wicked  turn  from  his  way  and  live." 
Ezek.  33:11. 


Twenty-eight  Comforting  Messages  to  the  Exiles  159 

Lesson  28.     COMFORTING  MESSAGES  TO  THE  EXILES. 

Ezekiel's  Work  in  Babylonia. 

Scripture  Reading:  The  Healing  Waters  from  the  Temple.     Ezek.  47:1-12. 

Note  1.  Object  of  the  Lesson.  To  show  how  Ezekiel  revived  the 
hopes  of  the  scattered  members  of  his  race,  and  outlined  a  program 
for  the  restored  Israel. 

Note  2.  General  Character  of  Ezekiel's  Ministry.  That  Pales- 
tine was  Jehovah's  land  and  that  His  authority  and  supervision  were 
limited  to  it,  were  ideas  too  firmly  rooted  in  the  popular  mind  to  be 
dislodged  by  the  larger  conceptions  of  the  early  prophets.  If  Ezekiel, 
like  his  fellow  exiles,  had  been  tempted  to  believe  that  he  too  was  far 
away  from  Jehovah,  his  majestic  visions  of  the  cherubim,  the  celestial 
chariot-throne,  and  the  divine  glory  (Ezek.  1: 1 — 3: 15)  showed  that 
Israel's  God  could  reveal  Himself  to  His  servants  in  distant  Baby- 
lonia as  easily  as  in  the  homeland.  The  prophet's  mission  was  to  his 
fellow  exiles  who,  like  himself,  had  been  deported  before  the  over- 
throw of  Jerusalem,  and  to  his  countrymen  in  Palestine  who  felt  con- 
fident that,  whatever  their  own  temporary  misfortunes  might  be, 
Jehovah  would  not  allow  His  city  and  temple  to  be  destroyed.  The 
first  half  of  Ezekiel's  book  (chs.  1-24)  gives  an  account  of  his  call 
(593  B.  c.)  and  of  the  means  by  which  he  tried  to  shake  tliis  false  con- 
fidence and  to  open  the  eyes  of  the  exiles  to  the  fact  that  Jerusalem's 
sins  had  made  its  destruction  and  Jehovah's  departure  from  the  land 
inevitable.  The  announcement  that  Jerusalem  had  fallen  (24: 1,  2) 
brings  this  period  of  Ezekiel's  ministry  to  a  close,  and  seals  the  truth 
of  his  message. 

In  the  second  half  of  the  book  (chs.  25-48)  the  prophet's  theme 
is  no  longer  judgment  but  comfort.  The  blow  had  fallen,  and  the 
exiles,  sure  that  Jehovah  had  rejected  them,  sat  stupefied  \vith  grief 
and  despair.  Ezekiel's  task  henceforth  is  not  to  destroy  a  false  con- 
fidence in  Jehovah,  but  to  build  up  a  genuine  confidence  in  Him  bv 
showing  that  He  would  not  permanently  leave  His  people  in  the 
hands  of  their  enemies.  This  second  period  of  Ezekiel's  ministry 
extended  from  the  time  when  the  news  of  the  capture  of  Jerusalem 
reached  the  exiles  (585  b.  c.)  at  least  until  572  b.  c,  the  latest  date 
given  in  the  book  (40: 1).     When  or  where  he  died  is  not  told. 

Note  3.     Ezekiel's  Conception  of  the  Overthrow  of  the  Heathen. 

The  main  portior  of  the  second  half  of  ilie  book  of  Ezekiel  deals  with 
Israel's  restoration.  But  before  this  could  be  accomplished  the 
impediments  must  be  removed.     The  chief  of  these,  since  Israel's  own 


160  Preparations  for  Christianity 


Lesson 


sins  would  be  blotted  out  by  Jehovah's  grace,  were  the  hostile  nations 
that  surrounded  Israel  and  that  had  contributed  to,  or  gloried  in,  its 
overthrow.  During  the  interval  that  elapsed  between  the  divine 
announcement  of  the  fall  of  Jerusalem  (Ezek.  24: 1,  2,  15-27)  and  the 
arrival  of  a  fugitive  with  the  news  (33: 21,  22),  we  find,  accordingly,  a 
series  of  prophecies  directed,  first,  against  Israel's  smaller  neighbors 
in  Palestine — Ammonites,  Moabites,  Edomites,  and  Philistines 
(ch.  25) — who  are  to  experience  Jehovah's  vengeance  in  return  for 
their  vengeful  attitude  toward  His  people.  Next,  Ezekiel's  fierce 
wrath  against  Tyre  receives  expression  in  one  of  the  most  brilhant 
passages  in  the  Old  Testament  (26: 1 — 28:19).  After  a  brief  men- 
tion of  Sidon  (28:20-24),  the  prophet  finally  pours  the  vials  of  his 
indignation  over  Egypt  (chs.  29-32),  whose  coming  desolation  would 
be  followed  by  a  partial  restoration,  "  a  prediction  which  was  liter- 
ally fulfilled."  The  reason  why  Babylon  was  not  included  in  these 
denunciations  seems  to  be  that  at  this,  time  Nebuchadrezzar,  though 
temporarily  oppressing  Israel,  was  regarded  as  the  instrument  by 
which  Jehovah  would  accomplish  the  overthrow  of  the  other  nations, 
and  so  make  Israel's  restoration  possible. 

Note  4.  Ezekiel's  Vision  of  the  Restored  Israel.  When  all  ob- 
stacles to  Israel's  restoration  have  been  removed  Jehovah  will  reveal 
His  grace  toward  His  afflicted  people.  This  He  will  do,  not  because 
of  any  merit  in  them,  but  for  His  own  name's  sake  (Ezek.  36:32-38). 
The  heathen  were  saying  that  He  was  too  weak  or  too  indifferent  to 
protect  His  own.  But  when  the  appointed  forty  years  (4 : 6)  of  the 
exile  were  past,  Jehovah  will  arise  in  His  might  and  majesty  and 
reverse  the  present  condition  of  His  scattered  people.  The  first  step 
toward  this  grand  consummation  is  the  restoration  of  the  monarchy 
under  an  ideal  king  who,  as  a  good  shepherd,  will  care  for  the  flock 
and  not  plunder  it,  as  the  mercenary  kings  of  the  past  had  done  (ch. 
34).  The  next  step  is  the  recovery  of  tlie  ancestral  land  from  the 
intruding  Edomites,  its  endowment  with  supernatural  fertility,  and 
its  purification  from  ceremonial  defilement  so  that  it  may  become  the 
peaceful  and  permanent  possession  of  a  purified  people  (chs.  35,  36). 
The  third  step  is  the  resurrection  of  the  scattered  and  seemingly  dead 
Israel  to  a  new  national  life,  and  the  everlasting  reunion  of  northern 
and  southern  Israel  under  the  scepter  of  a  Davidic  king  (ch.  37). 
The  final  step  is  the  assault  on  Jehovah's  kingdom  by  the  heathen 
world-power,  whose  defeat  and  annihilation  will  usher  in  Israel's 
unclouded  future  (chs.  38,  39).  Tliis  remarkable  proj^hecy  may  have 
been  the  original  conclusion  of  the  book. 


Twenty-eight         Comforting  Messages  to  tlie  Exiles  IGl 

Note  5.  Ezekiel's  Program  for  the  Restored  Israel.  Now  that 
Ezekiel  sees  the  redeemed  Israel  restored  to  the  ancestral  home,  and 
all  enemies  destroyed,  the  further  problem  arises  how  the  people  shall 
be  able  to  retain  Jehovah's  favor,  so  as  to  insure  unbroken  peace  and 
unbounded  prosperity.  How  can  the  Israel  of  the  future  be  trusted 
to  do  any  .better  than  the  Israel  of  the  past?  In  the  nation  itself 
Ezekiel  had  even  less  faith  than  the  earlier  prophets.  He  saw  that 
nothing  but  a  divine  grace  tliat  completely  transformed  the  moral 
nature  of  the  people  would  suffice  to  keep  them  in  the  right  way.  In 
order  that  Jehovah's  purpose  concerning  them  may  not  fail,  He  says, 
"  From  all  your  filthiness,  and  from  all  your  idols,  will  I  cleanse  you. 
A  new  heart  also  ^^^ll  I  give  you.  .  .  .  And  I  will  put  my  Spirit 
within  you,  and  cause  you  to  walk  in  my  statutes  "  (36:  25-27).  This 
inward  transformation  leads,  furthermore,  to  an  outward  transforma- 
tion of  the  restored  community  into  a  church,  or  ideal  theocracy,  in 
which  the  temple,  to  which  Jehovah  now  returns  in  visible  splendor, 
becomes  the  center  of  the  national  life  (chs.  40-43).  Its  sanctity  is  to 
be  scrupulously  guarded  by  a  pure  priesthood  and  an  elaborate  ritual 
that  would  no  longer  be  an  offense  to  Jehovah  and  arouse  His  anger 
(chs.  44-46).  Finally,  Jehovah's  land,  marvelously  fertihzed  by 
holy  waters  from  the  temple,  is  to  be  redistributed  among  the  twelve 
tribes,  and  the  name  of  Jerusalem  is  to  be  "  Jehovah  is  there  "  (chs. 
47,  48). 

Note  6.  Influence  of  Ezekiel's  Messages.  Ezekiel  combined  in 
his  own  person  in  a  conspicuous  degree  the  two  offices  of  prophet  and 
priest.  To  the  former  we  owe  the  larger  part  of  his  active  ministry 
among  the  exiles  in  Babylon;  to  the  latter,  the  constitution  of  an  ideal 
ecclesiastical  state  for  the  restored  Israel.  The  earlier  prophets  had 
insisted  on  centralizing  the  worship  of  Jehovah  at  Jerusalem  in  order 
to  do  away  with  the  corrupting  influence  of  the  high  places.  Ezekiel 
did  not  only  this,  but  planned  a  system  of  ceremonial  worship  that 
would  effectually  train  the  people  to  a  purer  service.  A  multitude 
of  the  ideas  which  he  emphasized  were  taken  up  and  embodied  in  the 
later  organization  of  the  worship  in  the  second  temple  and  in  the 
social  and  religious  life  of  the  people.  Such  were  his  regulations 
respecting  the  holiness  of  the  temple,  the  exaltation  of  the  priests,  the 
distinction  between  clean  and  unclean,  and  the  atoning  sacrifices. 
The  subordination  of  the  prince  into  a  mere  minister  of  the  temple 
whose  main  duty  was  to  provide  the  sacrifices  for  the  nation  was 
realized  in  the  later  Jewish  church-state  in  which  the  high  priest  took 
the  place  of  the  pre-exilic  king.     Many  of  his  ideas,  especially  those 


16^  Preparations  for  Christiariity  Lesson 

relating  to  the  redistribution  of  the  land,  were  impracticable  and  were 
quietly  ignored.  That  he  gave  a  wholly  new  turn  to  Israel's  religion 
is  quite  apparent,  nor  can  it  be  denied  that,  through  the  large  place 
which  he  assigns  to  ritual,  the  worship  of  Jehovah  was  lowered  from 
the  high  spiritual  and  ethical  standards  of  the  early  prophets.  Still 
the  emphasis  on  ritual  is  not  such  as  to  obscure  the  essentially  moral 
and  spiritual  elements  in  religion.  JX  cannot  be  questioned  that  his 
program  for  an  ecclesiastical  state  mapped  out  the  lines  along  which 
the  subsequent  development  of  the  new  Israel  moved  for  many  cen- 
turies. 

Additional  Reading  References. 
{!)  In  Bible  dictionaries,  see  articles  on  "  Ezekiel."  {2)  Ezekiel's 
outhne  for  Israel's  future.  Kent,  History  of  the  Jewish  People, 
Babylonian,  Persian  and  Greek  Periods,  pp.  54-58.  (3)  Ezekiel's 
ministry  during  the  exile.  H.  P.  Smith,  Old  Testament  History,  pp. 
301-336.  (^)  Ezekiel's  prophecies  and  their  significance.  Mc- 
Fadyen,  Old  Testament  Introduction,  pp.  162-177. 

Review  and  Preliminary  Questions. 
1.  What  were  the  three  chief  points  at  which  the  Jews  were  gathered 
after  the  destruction  of  Jerusalem.?  2.  Describe  briefly  the  condi- 
tion of  those  in  Babylonia;  in  Egypt;  in  Palestine.  3.  How  was 
the  popular  faith  of  the  Jews  in  each  of  these  places  affected  by  the  fall 
of  Jerusalem.?  4.  How  was  a  renewal  of  faith  brought  about.?  5. 
What  is  the  subject  of  the  present  lesson.?     its  object? 

Questions  on  the  Lesson. 
1.  What  was  the  general  character  of  Ezekiel's  work  during  the 
earlier  part  of  his  ministry?     (Note  2.) 


2.  How  was  his  ministry  affected  by  the  fall  of  Jerusalem? 


3.  What  nations  did  Ezekiel  regard  as  obstacles  to  the  restoration  of 
Israel?     (Note  3.) 


4.  When  were  the  j^ropliecies  against  them  delivered? 


Twenty-eight  Comforting  Messages  to  the  Exiles  IQi 

5.  Why  was  Babylon  not  included  in  the  number? 


6.  What  did  Ezekiel  regard  as  the  prime  reason  for  Israel's  restora- 
tion?    (Note  4.) 


7.  What  was  to  be  the  first  step  in  this  restoration?     the  second? 
the  third  ?     the  fourth  ? 


8.  How  was  the  new  Israel  to  be  kept  from  repeating  the  wretched 
history  of  the  old  ?     (Note  5.) 


9.  How  would  the  inward  transformation  of  the  people  affect  the 
outward  organization  of  the  community  ? 


10.  How  are  Ezekiel's  prophetic  mission  and  his  priestly  training 
reflected  in  his  ministry?     (Note  6.) 


11.   Mention  some  ways  in  which  Ezekiel's  ideas  influenced  later 
generations. 


12.  How  did  Ezekiel's  minute  regulations  for  the  temple  service 
affect  the  development  of  Israel's  religion  ? 


Questions  for  Consideration. 

1.  Does  Ezekiel  seem  lo  have  regarded  his  program  for  the  restored 
Israel  as  a  mere  ideal,  or  as  a  scheme  to  be  put  into  actual  operation 
at  the  close  of  the  exile? 

2.  How  did  Ezekiel's  ideas  pave  the  way  for  the  transformation  of 
Israel  from  a  state  into  a  church? 


164  Preparations  for  Christianity 


Lesso7i 


3.  What  transformation  was  wrought  in  Israel's  rehgion  by 
Ezekiel's  emphasis  on  ritual? 

Note-book  Work. 

1.  On  the  chart,  in  the  column  of  dates,  insert  the  years  of  the 
beginning  and  probable  end  of  Ezekiel's  ministry, 

2.  Write  a  brief  sketch  of  Ezekiel's  life,  embodying  the  main  facts 
so  far  as  they  can  be  gathered  from  his  book. 

Bible  Text.  "  A  new  heart  .  .  .  will  I  give  you,  and  a  new  spirit  will  I 
put  within  you;  and  I  will  take  away  the  stony  heart  out  of  your  flesh,  and 
I  will  give  you  a  heart  of  flesh."     Ezek.  36:26. 


Lesson  29.     JEHOVAH'S  CHARACTER  AND  ISRAEL'S 
DESTINY.     The  Rebuilding  of  the  Temple. 

Scriptiire  Reading:  Jehovah's  Promises  to  His  Servant  Israel.     Is.  ch,  45. 

Note  1.  Object  of  the  Lesson.  To  show  how  Haggai  and 
Zechariah  encouraged  the  Jews  in  Palestine  to  rebuild  the  temple, 
and  how  the  writer  of  Is.  chs.  40-48,  on  the  basis  of  Jehovah's  incom- 
parable character,  announced  Israel's  glorious  restoration  and  future 
destiny. 

Note  2.  The  Jewish  Community  in  Palestine.  When  Cyrus  had 
conquered  Babylon  in  538  B.  c,  he  permitted  the  exiled  Jews  to  return 
to  their  own  lands.  How  many  availed  themselves  of  this  permission 
is  not  certain,  since  the  evidence  is  quite  conflicting.  The  account  in 
Ezra  ch.  2  gives  the  total  as  42,360  (vs.  64).  But  the  separate  items 
when  added  up  give  only  29,818.  That  the  book  of  Ezra-Nehemiah 
is  from  the  compiler  of  1  and  2  Chronicles,  and  was  intended  with 
tliem  to  constitute  a  single  work,  Chronicles-Ezra-Nehemiah,  is  now 
generally  recognized.  The  Chronicler's  peculiar  point  of  view,  and 
his  manner  of  dealing  with  his  material  has  already  been  explained  in 
Lesson  12,  Note  2.  On  the  other  hand,  the  prophets  Ilaggai  and 
Zecliariah,  who  lived  in  Jerusalem,  and  who,  only  sixteen  years  after 
the  alleged  return,  inspired  and  directed  the  rebuilding  of  the  temple, 
apparently  knew  nothing  of  it.  The  people  whom  Ilaggai  exhorted 
to  imdcrtake  this  task  were  not  returned  exiles  from  Babylon,  but 
"the  remnant  of  the  people"  (Hag.  1:12,  14;  2:2).  Zechariah, 
deploring  the  miserable  state  of  Jerusalem  (Zech.  1:12-17),  sees  a 
return  from  the  exile  in  Babylon  as  a  thing  still  in  the  future,  and  as 


Twenty-nine    jehovalis  Character  and  Israel's  Destiny  165 

the  only  condition  on  which  prosperity  could  be  realized  (2:7).  The 
truth  seems  to  be  that  when  Cyrus  appointed  Zerubbabel  governor  of 
Judea  in  538  B.  c,  a  company  of  uncertain  size  went  back  with  him, 
and  that  subsequently  other  small  companies  drifted  back.  But  that 
there  ever  was  a  return  on  such  vast  scale  as  the  Chronicler  pictures  is 
contradicted  by  all  the  contemporaneous  information  now  available. 
Nothing  but  a  most  self-sacrificing  patriotism  would  have  prompted 
the  exiles  to  leave  their  comfortable  homes  in  Babylonia  for  their  bar- 
ren and  poverty-stricken  homeland.  All  the  evidence  outside  of  the 
Chronicler's  narrative  goes  to  show  that  the  task  of  reconstructing  the 
Jewish  community  in  Palestine  rested  mainly  on  the  people  who  had 
been  left  in  the  land,  and  that  the  help  they  received  from  their  coun- 
trymen in  other  lands  was  relatively  small. 

Note  3.  The  Prophets  Haggai  and  Zechariah.  The  Jews  whom 
Nebuchadrezzar  left  in  the  land  may  have  prided  themselves  on  being 
Jehovah's  favorites,  because  they  had  not  been  driven  into  exile,  but, 
if  so,  their  regard  for  Jehovah  did  not  keep  them  from  relapsing  into 
semi-heathenism.  The  rebuilding  of  the  temple,  therefore,  did  not 
appeal  to  them.  But  if  the  national  restoration  which  the  prophets 
had  painted  in  glo^\^ng  colors  was  ever  to  be  realized,  it  certainly 
must  begin  with  the  rearing  anew  of  Jehovah's  abode.  A  succession 
of  bad  harvests  and  other  hardships  were  interpreted  by  Haggai 
(1:  6)  as  signs  of  Jehovah's  displeasure.  Stirring  appeals  were  made 
by  Haggai  and  Zechariah,  his  fellow  worker,  to  begin  the  rebuild- 
ing at  once.  Doubts  were  dispelled,  the  faint-hearted  were  encour- 
aged, the  lazy  were  shamed  into  activity,  and  in  520  b.  c.  the  work 
was  undertaken  with  such  enthusiasm  and  energy  that  the  second 
temple  was  finished  in  516  b.  c. 

The  prophecies  of  Haggai  (2:20-23)  and  of  Zechariah  (6:9-13, 
where  the  original  text  probably  read  "  Zerubbabel  "  instead  of 
"  Joshua  ")  imply  that  at  the  beginning  of  the  work  on  the  temple  in 
520  B.  c.  the  Jews  believed  that  an  independent  state  was  about  to 
rise  under  the  rule  of  Zerubbabel,  a  "  Branch  "  (Zech.  3:8)  of  the 
royal  house  of  David.  Two  years  later,  for  reasons  not  entirely 
clear,  this  hope  was  extinguished,  and  Zerubbabel  disappeared  from 
history.  But  the  conviction  that  Israel  would  be  restored,  would 
experience  enduring  j)eace  and  wonderful  prosperity,  and  would  be 
joined  by  the  nations  in  the  worship  of  Jehovah,  became  more  firmly 
fixed  than  ever  (Zech.  ch.  8). 

Note  4.  The  Great  Prophet  of  the  Restoration.  That  chs.  40-66 
in  the  book  of  Isaiah  were  written  lonjj^  after  Isaiah's  time  and  amidst 


166  Preparations  for  Christianity 


Lesson 


political  and  religious  conditions  widely  different  from  those  of  his 
time  is  now  admitted  by  practically  all  interpreters.  As  the  chapters 
are  undated  and  anonymous,  the  time  and  place  of  composition  can 
only  be  guessed  from  the  contents.  Here  is  the  chief  point  on  which 
interpreters  still  differ.  Two  views  are  current:  (1)  That  chs.  40-55 
were  written  a  year  or  two  before  the  fall  of  Babylon  by  a  prophet  liv- 
ing among  the  exiles,  who,  as  he  witnessed  the  victorious  progress  of 
Cyrus,  foresaw  in  him  the  destroyer  of  Babylon  and  the  deliverer  of 
the  captive  Jews.  Chapters  56-66,  which  imply  a  Palestinian  back- 
ground and  the  existence  of  the  temple,  are  supposed  to  have  been 
written  by  another  unknown  prophet  at  a  still  later  date.  (2)  A 
view  now  gaining  considerable  acceptance  regards  the  entire  twenty- 
seven  chapters,  40-66,  as  from  a  single  prophet  whose  home  was  not  in 
Babylonia  but  in  Palestine;  and  who  lived,  not  when  Cyrus  was 
advancing  on  Babylon,  but  soon  after  the  prophesying  of  Haggai  and 
Zechariah  and  the  rebuilding  of  the  temple.  One  objection  to  this 
view  is  the  mention  of  Cyrus  as  the  coming  deliverer.  But  a  close 
examination  of  the  text  shows  that  the  insertion  of  this  name  may  be 
due  to  a  later  copyist,  since  it  is  not  essential  to  the  context,  and  since 
it  gives  the  usual  post-exilic  designation  of  Israel's  ideal  king — 
Jehovah's  "  anointed  "  or  "  Messiah  " — to  a  heathen  ruler.  If 
the  name  Cyrus  be  removed  from  the  text  it  leaves  the  expression 
"  his  anointed  "  with  its  usual  reference  to  Israel's  Messiah.  This 
second  view  seems  on  the  whole  to  simplify  the  problems  connected 
with  .the  interpretations  of  the  second  part  of  the  book  of  Isaiah.  It  is 
hardly  necessary  to  add  that  the  high  religious  value  of  these  chapters 
is  not  affected  in  the  slightest  degree  by  the  adoption  of  either  of  the 
above  views. 

Note  5.  Jehovah's  Character  the  Pledge  of  Israel's  Destiny. 
The  ardent  expectations  aroused  by  the  promises  of  Haggai  and 
Zechariah  of  a  brilliant  future,  the  new  confidence  in  Jehovah's  favor 
inspired  by  the  rebuilding  of  the  temple,  and  the  friendly  attitude 
maintained  by  the  Persians,  led  the  Jewish  community  to  look  for  a 
quick  change  for  the  better.  These  expectations,  however,  were  not 
realized  at  once.  The  exiles  did  not  return  to  the  homeland.  The 
strenuous  exertions  of  the  people  in  rearing  anew  Jehovah's  house 
seemed  to  be  fruitless  in  winning  His  favor.  Why  did  the  prediction 
of  a  restoration  remain  unrealized.^  To  thoughtful  minds  there 
seemed  to  be  only  two  answers — Jerusalem's  sin  was  still  unforgiven, 
and  the  exiles  themselves  lacked  faith  and  a  spirit  of  patriotic  self- 
sacrifice.     This  was  the  situation  that  awakened  the  inspired  argu- 


Twenty-nine    jehovaKs  Character  and  Israel's  Destiny  167 

ments  and  appeals  of  the  great  Prophet  of  the  Restoration.  The 
opening  words  of  his  message,  which  is  addressed  to  the  people  of 
Jerusalem,  re-echo  the  words  of  Zech.  chs.  7,  8,  and  assure  them  that 
Jerusalem's  guilt  is  expiated,  that  Jehovah  as  a  Shepherd  will  gather 
His  scattered  people,  and  that  He  will  make  a  highway  for  them 
through  the  desert  to  their  own  land  (Is.  40:1-11).  The  prophet's 
firm  assurance  that  Jehovah  is  able  to  save  His  people  and  that  He  has 
a  glorious  destiny  for  them  rests  on  the  conviction  (1)  that  there  is  no 
being  in  the  universe  who  can  compare  with  Jehovah  in  power  and 
wisdom,  and  that  it  is  sheer  folly  to  try  to  represent  Him  by  means  of 
material  images  (Is.  40: 12-31;  41:6,  7);  (2)  that  Jehovah  is  infinitely 
superior  to  all  the  heathen  gods,  not  one  of  whom  is  able  to  foretell 
future  events  as  Jehovah  is  constantly  doing  (41: 1-5,  8-29;  44:6-23; 
ch.  46) ;  (3)  that  Jehovah's  purpose  in  all  His  past  training  of  Israel 
was  to  fit  the  nation  for  the  great  and  noble  service  of  teaching  His  law 
unto  the  nations  (42:1 — 44:5);  and  (4)  that  the  world-powers  that 
have  oppressed  Israel,  and  that  are  typified  by  Babylon,  are  to  be 
overthrown  (ch.  47).  This  argument  is  restated  and  summarized  in 
ch.  48. 

This  "  great  unknown  prophet  lives  in  the  atmosphere  of  the  past 
and  the  future.  His  prophecies  rise  above  the  limitations  of  place 
and  time;  the  entire  panorama  of  ancient  history  is  spread  out  before 
his  inspired  vision.  His  reasoning  is  as  simple  and  powerful  as  is  his 
literary  style :  Jehovah's  incomparable  superiority  to  all  other  gods  is 
revealed  in  the  leadership  and  exaltation  of  His  chosen  people  in  the 
past;  the  same  God  who  led  from  the  distant  East  a  little  clan  and  gave 
them  possession  of  Palestine  and  rulership  over  their  neighbors  is  able 
and  will  again  gather  His  scattered  people  and  realize  through  them 
His  noble  purpose  in  the  history  of  mankind.  It  was  his  supreme 
vision  of  Jehovah,  as  revealed  in  the  past  fife  of  his  race  and  of  human- 
ity, in  the  heavens  and  in  nature,  that  impelled  the  great  unknown 
prophet  to  write  those  immortal  poems  which  illuminate  all  human 
history  and  which  present,  as  do  no  other  passages  of  the  Old  Testa- 
ment, the  true  character  of  the  infinity,  omnipotent,  omniscient,  and 
benign  Ruler  of  the  universe." — Kent. 

Additional  Reading  References. 

(1)  On  the  prophets  of  the  restoration,  see  Kent,  SermonSy  Epistles 
and  Apocalypses  of  Israel's  Prophets,  pp.  26-28.  (3)  On  Is.  clis.  40-48, 
see  Whitehouse,  New  Century  Bible,  Isaiah,  vol.  ii.  (3)  On  Haggai 
and  Zechariah,  see  Driver,  Neio  Century  Bible,  Minor  Prophets. 
vol.  ii,  and  Bible  dictionaries. 


168  Preparations  for  Christianity 


Lesson 


Review  and  Preliminary  Questions. 

1.  Into  what  two  parts  was  Ezekiel's  ministry  divided?  2.  What 
great  obstacles  were  to  be  removed  before  Israel's  restoration  could 
take  place?  3.  In  the  restoration  of  Israel  to  its  former  glory,  what 
three  steps  of  progress  did  Ezekiel  discern?  4.  How  did  Ezekiel  try 
to  prepare  for  Israel's  restoration?  5.  How  did  his  ideas  affect  the 
future  life  of  the  nation?  6.  What  is  the  title  of  the  present  lesson? 
its  object? 

Questions  on  the  Lesson. 

1.  Hoy  many  of  the  exiles  in  Babylon  are  said  to  have  gone  back  to 
Palestine  when  Cyrus  gave  them  permission?     (Note  2.) 


2.  What  impression  is  given  by  the  contemporary  writers  as  to  the 
actual  situation? 


3.  Why  was  the  rebuilding  of  the  temple  at  Jerusalem  so  long 
delayed?     (Note  3.) 


4.  How, and  when  was  the  work  accomplished? 


5.  What  hopes   were  raised   by   the  prophecies   of  Haggai   and 
Zechariah  ? 


6.  What  has  been  the  prevailing  view  in  the  last  quarter  of  a  century 
as  to  the  authorship  and  date  of  Is.  chs.  40-66?     (Note  4.) 


7.  What  view  has  gained  ground  in  more  recent  years? 


8.  Why  were  the  Jews  in  Palestine  greatly  discouraged  after  the 
rebuilding  of  the  temple?     (Note  5.) 


Twenty-nine    jekovdis  Character  and  Israel's  Destiny  169 

9.  How  did  the  great  Prophet  of  the  Restoration  combat  this  dis- 
couraged feeUng? 


10.  On  what  did  he  base  his  assurances  ? 


11.  How  did  his  conception  of  Jehovah  compare  with  that  of  pre- 
vious prophets? 


Questions  for  Consideration. 

1.  Is  anything  gained  by  holding  to  the  traditional  view  that  the 
Isaiah  of  Hezekiah's  time  wrote  the  entire  book  that  now  passes  under 
his  name?     Give  reasons  for  or  against. 

2.  To  what  extent,  or  in  what  sense,  were  the  brilHant  promises 
for  the  future  held  out  by  the  prophets  realized  ? 

3.  Are  the  promises  of  Scripture  always  intended  to  be  fulfilled  in  a 
literal  or  material  sense  ? 

Note-book  Work. 

1.  In  the  column  of  dates  on  the  chart  insert  those  of  the  prophesy- 
ing of  Haggai  and  Zechariah  and  those  of  the  beginning  and  ending 
of  the  rebuilding  of  the  temple. 

2.  In  the  column  of  religious  developments  note  the  higher  concep- 
tion of  Jehovah  held  by  the  author  of  Is.  chs,  40-66. 

3.  Write  a  brief  sketch  of  the  rebuilding  of  the  temple  as  narrated 
in  Ezra  chs.  3-6. 

Bible  Text.  "  The  grass  withereth,  the  flower  fadeth ;  hut  the  word  of  our 
God  shall  stand  for  ever."     Is.  40: 8. 


170  Preparations  for  Christianity 

Lesson  30.     THE    IDEAL    SERVANTS    OF  JEHOVAH.     Their 
Vicarious  Sufferings  as  Instruments  of  Redemption. 

Scripture  Reading:  The  Suffering,  Death,  and  Exaltation  of  Jehovah's  Servant. 
Is.  52:13—53:12. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  great  Prophet 
of  the  Restoration  interpreted  the  sufferings  of  Jehovah's  people  in 
the  hght  of  their  divine  mission. 

Note  2.  Israel,  Jehovah's  Covenant  People.  A  unique  element 
in  the  history  of  Israel  was  the  growing  conviction  that  this  nation  was 
Jehovah's  chosen  people,  and  that  with  them  alone  of  all  the  nations 
of  the  earth  He  had  established  His  covenant.  In  virtue  of  this  cove- 
nant they  regarded  themselves  as  the  people  whom  it  was  His  delight 
to  crown  with  such  wealth  of  material  blessings,  and  with  such  con- 
stant victories  over  their  enemies  as  would  make  them  the  envy  of 
the  whole  earth.  They  even  believed  that  His  honor,  if  not  His  very 
existence,  was  bound  up  with  their  national  life;  and  that,  though 
for  a  time  He  might  suffer  them  to  be  afflicted,  yet  in  the  end  He  must 
vindicate  His  own  name  by  a  glorious  deliverance.  The  destruction 
of  Jerusalem  and  the  scattering  of  the  people  proved  a  rude  awaken- 
ing from  these  dreams.  Jehovah  seemed  to  have  annulled  His 
covenant,  to  have  cast  off  His  people,  and  to  have  left  them  to  their 
foes.  At  first  Ezekiel's  glowing  visions  of  a  revived  and  reunited 
Israel  had  kindled  the  hope  of  a  happy  future.  But  notliing  occurred 
to  change  the  situation.  After  fifty  years  Babylon  had  been  over- 
thrown, but  the  exiles,  comfortable  in  their  distant  homes,  had  not 
returned.  The  impoverished  remnant  in  Palestine  were  discouraged 
and  weak.  In  a  great  burst  of  enthusiasm  they  had  rebuilt  the 
temple,  but  the  prosperity  that  Haggai  and  Zechariah  had  predicted 
seemed  as  far  off  as  ever.  Israel  continued  to  suffer.  What  was  the 
meaning  of  it  all  ?  In  spite  of  the  promises  of  the  prophets  the  ques- 
tions would  arise: 

Will  the  Ijord  cast  off  for  ever  ? 

And  will  he  te  favorable  no  more  ? 

Is  his  lovingkindness  clean  j^^one  for  ever? 

Doth  his  promise  fail  for  evermore  ? 

Hath  God  forgotten  to  be  gracious? 

Hath  he  in  anger  shut  up  his  tender  mercies?     (Ps.  77:7-9.) 

To  such  questions  the  great  Prophet  of  the  Restoration  gave  the 
sublime  answer  noticed  in  our  previous  lesson  (Lesson  29,  Note  5). 
But  this  answer  required  a  new  interpretation  of  Israel's  destiny. 


Thirty  rpif^  j^^al  Servants  of  Jehovah  171 

Note  3.  Jehovah's  Purpose  in  the  Choice  of  Israel.  Because  of 
Israel's  persistent  sinfulness  Jehovah's  former  covenant  with  the 
people  had  been  set  aside.  But  this  by  no  means  involved  an  aban- 
donment of  Jehovah's  purpose  respecting  His  people.  To  the  great 
Prophet  of  the  Restoration  it  was  given  to  see  that  in  a  higher  sense 
than  they  had  ever  dreamed  Jehovah's  character  was  the  pledge  of  a 
glorious  destiny  for  Israel.  But  tliis  destiny  was  far  different  from 
what  the  nation  in  its  pride  and  arrogance  had  imagined.  He  had 
chosen  them  for  service,  for  co-operation  with  Himself  in  the  redemp- 
tion of  the  world.  So  long  as  Israel  remained  a  sinful,  disobedient 
people,  a  real  covenant  or  alliance  with  Jehovah  was  impossible. 
Such  an  alliance  in  the  accomplishment  of  His  gracious  purposes 
necessitated  Israel's  separation  from  the  idolatrous  heathen  world, 
a  clear  apprehension  of  Jehovah's  glorious  character  and  almighty 
power,  and  an  uplifting  into  the  sphere  of  His  holiness.  These  were 
the  results  aimed  at  in  all  their  past  training  and  in  their  present 
severe  discipline.  When  these  results  are  reached,  Jehovah  will 
make  a  new  covenant  with  the  nation  (Jer.  31:31-33);  they  are  to 
become  His  covenant  people,  and  a  light  to  the  Gentiles  (Is.  42:6). 
For  Jehovah  is  so  great  that  He  is  not  content  with  the  salvation  of 
one  people  only.  His  purpose  includes  the  salvation  of  all  peoples, 
and  Israel  is  the  honored  instrument  in  His  hand  for  the  accomplish- 
ment of  this  gracious  purpose.  The  divine  plan,  accordingly,  em- 
braces the  welfare,  not  of  Israel  alone,  but  that  of  the  entire  human 
race  through  Israel.  Israel  is  chosen  to  be  the  medium  rather  than 
the  recipient  of  blessings. 

Note  4.  Israel  as  Jehovah's  Servant.  While  the  Israelitish  king- 
dom was  standing  the  prophets  naturally  represented  the  expected 
deliverer,  the  Messiah,  as  a  great  king,  a  descendant  of  pa\ad  who 
should  conquer  the  nations  and  rule  in  righteousness  (Micah  5:2-4; 
Is.  9:6,  7;  Jer.  33:15-17).  But  when  the  kingdom  had  fallen,  and 
the  Davidic  dynasty  had  disappeared,  the  Messianic  hope  naturally 
clothed  itself  in  another  form.  Accordingly,  in  Is.  chs.  40-66  the 
agent  through  whom  Jehovah  wall  fulfill  His  purpose  of  redemption 
is  for  the  most  part  called  the  servant  of  Jehovah,  rather  than  the 
Messiah.  This  servant  is  first  of  all  a  personification  of  the  whole  of 
Israel.  But  in  surve>nng  the  past  history  of  the  nation  the  prophet 
sees  that  Israel  as  a  whole  has  been  blind  and  deaf,  useless  for  the 
service  to  which  JehovaK  had  called  it  (Is.  41:8-10;  42:19;  43:22, 
24;  44: 1,  2,  23;  45:4).  Therefore  he  turns  to  the  righteous  fraction 
of  the  people,  the  true  Israel,  who  are  carefully  distinguished  from 


172  Preparations  for  Christianity 


Lesson 


the  wicked  portion  (42: 1-4;  49: 1-6;  50: 4-9;  52: 13—53: 12*).  These 
are  the  ones  who  by  their  faithfulness  and  through  their  sufferings 
were  being  fitted  to  become  Jehovah's  instruments  of  salvation  to  the 
world.  In  his  description  of  these  self-sacrificing  mtnesses  for  God, 
personified  and  idealized  as  the  perfect  servant  of  Jehovah,  the 
Prophet  of  the  Restoration  reaches  the  highest  flight  of  Old  Testa- 
ment thouo-ht. 


'&' 


Note  5.  The  Servant's  Vicarious  Sufferings  and  Final  Exalta- 
tion. In  picturing  Israel's  glorious  future  the  prophets  let  their 
imagination  run  far  ahead  of  the  nation's  past  experiences.  The 
best  of  kings  and  the  highest  prosperity  fell  far  short  of  the  ideal 
ruler  and  the  perfect  state  of  which  they  caught  sight  in  their  inspired 
visions.  So  also  the  true  Israel,  which  the  Prophet  of  the  Restoration 
addressed,  fell  short  of  the  ideal  servant  whom  his  imagination  beheld. 
From  the  very  beginning  this  servant  had  been  chosen  and  equipped 
for  a  divine  mission  (42:1;  49:1-3).  He  had  not  been  rebellious 
against  Jehovah's  commands  nor  indifferent  to  His  words,  and  having 
thus  himself  been  attentive  to  the  divine  message  he  was  able  to 
speak  a  word  in  season  to  those  who  needed  comfort  (50:4,  5).  Be- 
cause in  all  trials  he  had  been  faithful  to  Jehovah,  he  had  been 
mocked  and  persecuted  by  those  who  had  turned  for  help  to  other 
gods  (50:6).  These  chastenings,  instead  of  making  him  hard  and 
bitter,  had  developed  in  him  a  tender,  gentle,  undemonstrative  spirit 
(42:2,  3).  At  times  it  seemed  as  if  all  his  efforts  to  teach  trust  in 
Jehovah  and  his  consequent  sufferings  were  in  vain,  but  this  did  not 
shake  his  serene  assurance  of  divine  help  and  final  vindication  (49:  4; 
50:7-9).  Though  men  have  despised  him,  yet  kings  shall  rise  up 
before  him  and  princes  do  him  honor  (49:7). 

The  prophet's  delineation  of  the  servant  culminates  in  a  series 
of  extraordinary  testimonies  respecting  him  (52:13 — 53:12).  First 
of  all,  Jehovah  testifies  that  the  servant,  not^^ithstanding  his  present 
abject  condition,  shall  be  raised  to  such  dignity  that  kings  in  awe- 
struck wonder  shall  shut  their  mouths  before  him  (52: 13-15).  Then 
his  contemporaries  confess  that  at  first  they  had  turned  from  him  in 
horror,  because  they  looked  on  his  dreadful  affiictions  as  punishments 
for  his  sins  (53 : 1-3) ;  but  it  soon  dawned  on  theip  that  it  was  on 

*  Two  expressions  in  these  passages  as  now  tranplated  distinguish  the  servant 
from  the  true  Israel,  viz.,  49:5,  6,  and  53:8.  But  tlie  former  can  with  equal  gram- 
matical correctness  be  translated  so  as  to  retain  the  identification  with  Israel;  and 
t'"  htter.  wliere  the  text  is  doubtful,  can  witli  a  very  .sliprlit  modificntioti  of  tlie 
H:-  -ew  be  rendered  "our  tran.sgressions  "  instead  of  "the  transgressions  of  my 
pec;  10." 


Thirty  rj^j^^  j^y^i  Servants  of  Jehovah  173 

account  of  their  sins  that  he  had  been  so  grievously  smitten  (53:4-6). 
To  this  testimony  the  prophet  adds  his  own  to  the  effect  that  the  ser- 
vant, though  absolutely  innocent,  had  of  his  own  free  will  accepted 
injustice,  martyrdom,  and  even  a  grave  among  the  wicked,  so  that 
he  might  thereby  atone  for  the  sins  of  humanity,  fulfil  God's  gracious 
purpose  for  men,  and  realize  endless  satisfaction  in  his  own  soul  (53 : 
7-1  la).  Last  of  all,  Jehovah  again  testifies  that,  as  a  returning  con- 
queror is  crowned  with  honor  and  glory,  so,  on  account  of  the  martyr- 
servant's  vicarious  sufferings.  He  will  reward  him  with  high  rank  and 
power  (53:116,  12). 

Note  6.  How  the  Servant  Ideal  was  Realized.  The  conception 
of  Jehovah's  servant  presented  by  the  Prophet  of  the  Restoration  was 
only  partially  realized  during  subsequent  centuries  in  the  Jewish  race. 
The  splendid  destiny  indicated  in  Jehovah's  words,  "  I  "vvall  also 
give  thee  for  a  light  to  the  Gentiles,  that  thou  mayest  be  my  salvation 
to  the  end  of  the  earth  "  (Is.  49:  6),  never  awakened  a  whole-hearted 
and  enthusiastic  response.  It  is  true  that  as  the  race  became  more 
widely  dispersed  it  carried  with  it  the  knowledge  of  the  true  God, 
and  that  many  were  thereby  won  to  His  service.  It  is  true,  further- 
more, that  the  prophets'  worldwide  sympathies  found  expression 
in  some  of  the  later  psalms  (36:7;  145:9-12),  in  the  Book  of  Jonah, 
in  the  writings  of  Philo,  in  the  school  of  Hillel,  and  among  the  Hellenic 
Jews  of  the  dispersion.  But  it  is  also  true  that  a  free  participation  in 
the  blessings  of  Israel's  faith  was  never  accorded  to  aliens.  The 
great  war  with  Rome,  that  ended  in  the  destruction  of  Jerusalem  in 
A.  D.  70  and  the  scattering  of  the  wretched  survivors,  extinguished 
all  zeal  for  proselyting  (Mt.  23:15).  The  true  Servant  of  Jehovah, 
the  One  in  whom  the  prophet's  inspired  thought  received  a  com- 
plete and  perfect  fulfilment,  did  not  appear  until  Jesus  of  Nazareth 
by  His  sinless  obedience,  by  His  tender  sympathy  w^ith  men,  by  His 
vicarious  sufferings,  and  by  His  resurrection  and  exaltation  on  high, 
became  the  Redeemer  of  humanity. 

Additional  Reading  References. 
(1)  Significance  of  the  servant  poems.  See  the  foot-notes  in  Kent's 
Sermons,  Epistles  and  Apocalypses  of  I srael's  Prophets,  pp.  343,  361, 
365,  370,  371.  (2)  Meaning  of  the  title  "  Servant  of  Jehovah." 
Kent,  JTistory  of  the  Jcirish  People,  Babylonian,  Persian  and  Greek 
Periods,  pp.  85,  86.  (3)  IJniversalism  in  the  second  part  of  Isaiah. 
Marti,  Religion  of  the  Old  Testament,  pp.  177-179.  (4)  For  a  fine 
discussion  of  "  The  Servant  of  the  Lord,"  "  The  Servant  in  the  New 


174  Preparations  for  Christianity  Lesson 

Testament,"  and  "  The  Suffering  Servant,"  see  George  A.  Smith, 
in  Expositor's  Bible,  Isaiah,  vol.  ii,  pp.  252-374. 

Review  and  Preliminary  Questions. 
1.  To  what  extent  do  the  exiles  in  Babylon  seem  to  have  returned 
to  Palestine  in  response  to  Cyrus'  permission?  2.  When  was  the 
second  temple  begun,  and  when  was  it  finished  ?  3.  What  has  been 
the  general  view  in  recent  times  as  to  the  authorship,  date,  and  place 
of  composition  of  Is.  chs.  40-66  ?  4.  What  more  recent  view  seems 
more  fully  to  solve  the  problem  .?>  5.  What  was  the  situation  in 
Palestine  after  the  rebuilding  of  the  temple  ?  6.  How  did  the  great 
Prophet  of  the-  Restoration  meet  the  situation  ?  7.  What  is  the  title 
of  this  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  How  did  the  extinction  of  Israel's  national  life  affect  the  popu- 
lar idea  of  Israel's  relation  to  Jehovah  ?     (Note  2.) 


2.  How  was  the  Jewish  community  in  Palestine  affected  by  the 
apparent  non-fulfilment  of  Haggai's  and  Zechariah's  brilliant 
promises  ? 


3.  What  new  interpretation  of  Israel's  destiny  was  now  given  by 
the  Prophet  of  the  Restoration  ?     (Note  3.) 


4.  How  were  Jehovah's  character  and  Israel's  mission  related  to 
the  world  at  large  ? 


5.  What  conception  of  Israel's  Messiah  prevailed  before  the  exile  ? 
(Note  4.) 


6.  What  form  did  this  conception  take  when  the  hope  of  a  restora- 
tion of  the  Israelitish  monarchy  had  passed  away  ? 


Thirty  rpi^  ifi^al  Servants  of  Jehovah  17.5 

7.  In  what  two  senses  did  the  Prophet  of  the  Restoration  use  the 
term  "  servant  of  Jehovah  "  ? 


8.  How  did  the  true  Israel  compare  with  the  Prophet's  description 
of  the  servant  and  his  work  ?     (Note  5.) 


9.  Mention  some  points  in  this  description. 

10.  What  was  Jehovah's  first  testimony  concerning  His  servant? 
(Is.  52:13-15.) 


11.  What   did    the   servant's   contemporaries   confess   concerning 
him?     (Is.  53:1-6.) 


12.  What  did  the  Prophet  himself  testify?     (Is.  53:7-lla.) 


13.  What  was  Jehovah's  final  testimony  concerning  the  servant  ? 
(Is.  53:116,  12.) 


14.  To  what  extent  was  this  conception  of  the  servant  realized  in 
the  subsequent  history  of  the  Jews  ?     (Note  6.) 


15.  In  whom  was  it  fully  realized  ? 


Questions  for  Consideration. 

1.  Does  God  choose  men  for  privilege  or  for  service? 

2.  To  what  extent  is  vicarious  suffering  a  general  experience  ? 

3.  Why  is  vicarious  suffering  a  redemptive*  force  ? 

Bible  Text.     "  All  we  like  sheep  have  <?one  astray;  we  have  turned  everyone 
to  his  own  way ;  and  Jehovah  hath  laid  on  him  the  iniquity  of  us  all."     Is.  53 : 6. 


176  Preparations  for  Christianity  Lesson 

Lesson  31.     THE  RISE  OF  JUDAISM.     Nehemiah's  Enforcement 
of  the  Law  in  Jerusalem. 

Scripture  Reading:  Nehemiah's  Social  Reforms.     Neh.  13:4-30. 

Note  1.  Object  of  the  Lesson.  To  show  how  Nehemiah,  by 
rebuilding  the  walls  of  Jerusalem  and  by  organizing  the  community 
on  the  basis  of  the  law,  restored  the  Jewish  state  and  prepared  the  way 
for  Judaism. 

Note  2.  The  Coming  of  Nehemiah.  During  the  seventy  years  that 
followed  the  rebuilding  of  the  temple  in  516  b.  c,  the  colony  in  and 
around  Jerusalem  constituted  the  representative  portion  of  the  people 
on  whom  rested  the  task  of  reviving  the  Jewish  state  and  of  realizing 
Israel's  future  destiny.  But  they  were  weak,  poor,  cruelly  oppressed, 
and  woefully  discouraged.  The  defenses  of  the  city  had  not  been 
rebuilt,  and  the  inhabitants  were  a  prey  to  any  foe.  It  was  at  this  dark 
hour  that  light  arose  from  an  unexpected  source.  At  the  Persian 
court  in  Susa  there  was  a  Jew  named  Nehemiah,  who  by  extraordinary 
tact  and  energy  had  attained  the  influential  position  of  cupbearer  to 
the  king.  From  some  visitors  he  learned  of  the  pitiable  state  of  Jeru- 
salem. He  was  deeply  stirred,  and  at  the  first  opportunity  obtained 
leave  of  absence  and  authority  to  restore  the  city.  Perhaps  he  had 
heard  the  call  of  the  great  Prophet  of  the  Restoration  to  the  Jews  in 
the  dispersion  to  return  to  the  homeland  and  help  realize  Jehovah's 
glorious  purpose  for  Israel.  His  prayer  (Neh.  1:5-11)  breathes  the 
spirit  of  the  great  prophet,  and  shows  that  he  at  least  was  ready  for 
heroic  service. 

Note  3.  The  Rebuilding  of  the  Wall.  After  a  secret  survey  of 
the  work  to  be  done,  Nehemiah  summoned  the  people  and  their 
leaders  and  urged  that  the  rebuilding  of  the  ruined  wall  be  undertaken 
at  once.  This  proposal  inspired  a  prompt  and  enthusiastic  response 
(Neh.  2:12-18).  All  the  people,  including  those  from  the  surround- 
ing villages,  gave  their  time  and  toil  freely.  Under  Nehemiah's  wise 
directions  they  were  set  to  work  on  all  parts  of  the  wall  at  once 
(ch.  3).  While  the  work  was  in  progress  two  difficulties  had  to  be 
met.  First,  they  were  in  constant  danger  of  attacks  by  the  Samari- 
tans, Ammonites  and  Arabians,  whose  fear  lest  the  Jews  should 
again  rise  to  power  prompted  them  by  open  intimidation  and  secret 
plots  to  do  all  they  could  to  stop  the  work.  Nehemiah's  quick 
penetration  of  these  schemes  and  his  wise  generalship  eft'cctually 
frustrated  tlicm  (Neh.  2:  19,  20;  ch.  4;  6: 1-14).  From  tlie  misplaced 
section  in  Ezra  4:7-23  which  refers,  not  to  the  rebuilding  of  the 


Thirty-one  fhe  Rise  of  Judaism  177 

temple,  but  of  the  wall,  it  appears  that  Nehemiah's  enemies  obtained 
a  decree  from  Artaxerxes  forbidding  a  continuance  of  the  work.  But 
before  the  decree  reached  Jerusalem  the  wall 
was  finished,  and  so  remained,  since  the 
decree  gave  no  authority  to  pull  it  down. 
Secondly,  the  poor  bitterly  complained  of  the 
oppression  practised  upon  them  by  their  rich 
brethren.  Many  of  the  former  had  been 
forced  to  borrow  money.  While  giving  their 
time  for  the  rebuilding  of  the  wall,  they  were 
unable  to  earn  money  to  meet  their  obliga- 
tions. Their  creditors  seized  their  property, 
or,  if  they  had  nothing,  sold  their  children 


into  slavery.  Nehemiah  summoned  the  outline  Map  of  Walls  of  Jeru- 
guilty  ones,  and  so  shamed  them  by  his  salem  in  Uehemiah's  Time, 
sharp  rebukes  and  by  calling  attention  to  his  own  sacrifices  for  the 
good  of  the  community,  that  restitution  was  made  and  a  permanent 
reform  effected  (Neh.  ch.  5).  Notwithstanding  all  hindrances  and 
delays,  the  wall  was  finished  about  the  first  of  September,  445  b.  c, 
in  the  surprisingly  short  time  of  fifty-two  days  (6: 15,  16).  Much  of 
it  was  probably  standing,  and  as  for  the  rest  the  material  from  the 
old  wall  was  still  at  hand.  This  was  the  first  step  toward  a  real 
restoration  of  the  Jews,  since  it  meant  that  Jerusalem  would  hence- 
forth furnish  a  safe  home  for  those  returning  from  other  lands. 

Note  4.  Nehemiah's  Governorship.  It  is  probable  that  Nehe- 
miah's leave  of  absence  lasted  no  longer  than  was  necessary  to  com- 
plete the  task  specified  in  his  commission.  The  statement  in  5:14 
seems,  however,  to  show  that  it  covered  a  period  of  twelve  years, 
445-433  B.C.  That  Nehemiah  would  have  asked  so  long  a  leave, 
or  that  Artaxerxes  would  have  granted  it,  seems  highly  inii)robable. 
The  statement  may  mean  simply  that  during  this  time  he  was  governor 
of  Judea  even  though  he  spent  nearly  all  of  it  at  the  court  in  Persia. 
That  this  was  actually  the  case  appears  from  the  fact  that  as  soon  as 
the  wall  was  completed  Nehemiah  appointed  deputies  in  charge  of 
Jerusalem  (6: 1,  2);  and  by  his  statement  that  during  all  tlie  time  pre- 
ceding his  return  in  433  b.  c,  when  certain  grave  abuses  were  develop- 
ing, "  I  was  not  in  Jerusalem  "  (13:  G).  IIow  long  he  remained  there 
after  receiving  his  second  leave  of  absence  is  not  known. 

Note  5.  Nehemiah's  Pioneer  Reforms.  The  book  of  :\ralachi,  or 
"  my  messenger,"  was  addressed  to  the  community  in  Jerusalem  only 


178  Preparations  for  Christiajiity 


Lesson 


a  short  time  apparently  before  Nehemiah's  first  visit.  It  reveals  a 
low  state  of  morals  and  religion  alike  among  the  priests  and  the 
common  people.  The  former  attended  to  their  duties  in  a  spirit 
of  utter  indifference  to  their  sacred  character  (Mai.  1:6 — 2:9).  For 
such  temple  officials  the  latter  could  feel  only  contempt,  and  naturally 
refused  to  contribute  for  their  support  the  tithes  which  the  law 
demanded  (3:7-12).  Divorces,  easy  under  all  circumstances,  had 
become  scandalously  frequent  (2:10-16).  During  Nehemiah's  ab- 
sence many  abuses  and  disorders  had  grown  up.  His  second  visit, 
therefore,  was  characterized  by  a  series  of  drastic  reforms  that  prob- 
ably could  have  been  effected  only  by  a  man  of  his  energy,  zeal, 
patriotism  and  unquestioned  authority.     These  reforms  related  to: 

(1)  The  sanctity  of  the  temple.  Tobiah  was  originally,  perhaps, 
a  slave  at  the  Persian  court  who  had  been  promoted  to  be  satrap  of 
the  Ammonites.  As  such  he  had  allied  himself  by  marriage  with  the 
leading  families  in  Jerusalem,  and  this  created  a  strong  faction  in  his 
favor.  During  Nehemiah's  first  visit  he  had  persistently  opposed 
his  work  (Neh.  2:10,  19;  4:3,  7;  6:17).  On  his  return  Nehemiah, 
finding  him  installed  in  one  of  the  chambers  of  the  temple,  promptly 
ejected  him  with  all  his  belongings  (Neh.  13:4-9;  comp.  Deut.  23:3). 

(2)  The  restoration  of  the  temple  revenues.  The  withholding  of 
the  tithes  for  the  support  of  the  Levites  (Deut.  18: 1-5)  had  compelled 
many  of  them  to  leave  the  sanctuary  to  earn  their  living.  This  with- 
holding of  the  tithes,  intended  as  a  censure  of  the  temple  officials,  was 
primarily  a  sin  against  Jehovah  (Mai.  3:8).  The  governor  at  once 
summoned  his  deputies  whom  he  sharply  denounced  for  permitting 
this  state  of  things,  recalled  the  Levites,  gave  them  authority  to  collect 
the  tithes,  and  provided  for  their  equitable  distribution  (Neh.  13: 
10-13). 

(3)  A  proper  observance  of  the  Sabbath.  The  Sabbath  was  almost 
the  only  one  of  their  religious  institutions  which  the  Jews  could  carry 
v/ith  them  into  the  dispersion  (Ex.  20:  8;  34:  21),  where  it  came  to  be 
observed  with  the  utmost  strictness.  In  Palestine,  however,  its 
sanctity  was  often  disregarded.  With  the  increase  of  population  in 
Jerusalem  during  Nehemiah's  absence  this  abuse  had  increased.  In 
the  spirit  of  a  true  prophet,  and  with  the  full  power  of  a  Persian 
governor,  he  took  such  rigorous  action  as  permanently  to  suppress 
the  evil  (Neh.  13:15-22). 

(4)  The  abolition  of  mixed  marriages.  One  of  the  gravest  ob- 
stacles to  the  restoration  of  a  purely  Jewish  state  was  the  marriages 
contracted  with  heathen  women.  On  a  tour  of  inspection,  perhaps, 
Nehemiah  discovered  that  in  some  places  this  had  been  carried  to 


Tkirty-om  j;^^  j^^^^  ^j  Judaism  179 

such  an  extent  that  the  cliildren  were  actually  unable  to  speak  the 
ancestral  Hebrew.  In  violent  Oriental  fashion  he  showed  his  anger 
at  the  transgressors.  Their  protests  he  met  with  an  appeal  to  the 
case  of  Solomon,  who,  notwithstanding  his  greatness,  could  not  resist 
the  demoralizing  effect  of  such  marriages.  His  relentless  zeal  in 
abolishing  these  mixed  marriages  is  seen  in  the  way  in  which  he  dealt 
with  the  high  priest's  grandson,  who  had  married  a  daughter  of  San- 
ballat,  probably  governor  of  Samaria  (Neh.  13:23-28). 

Note  6.  Nehemiah's  Relation  to  Judaism.  By  these  reforms 
Nehemiah  not  only  wrought  a  radical  change  in  the  social  condition 
of  the  Jews  in  Palestine,  but  prepared  the  way  for  that  acceptance  of 
the  priestly  law  which  transformed  the  Jewish  community  into  a 
Jewish  church.  The  fundamental  thought  in  the  noble  religion  of 
the  prophets  was  the  free  and  unrestricted  access  of  every  soul  to 
Jehovah,  whose  favor  is  won  by  the  love  of  truth,  justice,  mercy,  and 
righteousness.  Judaism,  the  religion  of  the  law,  interposed  between 
the  worshiper  and  his  God  the  absolute  authority  of  regulations  and 
ceremonies.  A  punctilious  observance  of  these  was  regarded  as 
forming  the  condition  of  acceptance  with  God.  In  this  transforma- 
tion of  Israel's  religion  Nehemiah  stands  out  as  one  of  the  chief  actors. 

Additional  Reading  References. 
(1)  On  Nehemiah,  the  person  and  the  book,  see  Bible  dictionaries. 
(2)  On  the  condition  of  the  Jews  in  Palestine,  see  Kent's  Biblical 
GeograpJuj  and  History,  pp.  200-202.  (3)  On  the  rebuilding  of  the 
wall  and  the  topography  of  Jerusalem  in  Nehemiah's  time,  see  the 
same,  pp.  202-205.  (^)  On  the  work  of  Nehemiah  in  Jerusalem, 
see  Kent,  History  of  the  Jewish  People,  Babylonian,  Persian,  and 
Greek  Periods,  i>p.  167-194!. 

Review  and  Preliminary  Questions. 
1.  What  were  some  of  the  causes  that  led  to  the  deep  discourage- 
ment of  the  Jews  after  the  rebuilding  of  the  temple.^  2.  What  new 
interpretations  did  the  Prophet  of  the  Restoration  give  to  Israel's 
destiny?  3.  In  what  sense  did  he  describe  Israel  as  Jehovah's  ser- 
vant.? 4.  In  what  famous  passage  does  the  description  of  Jehovah's 
servant  culminate?     5.  What  is  the  title  of  this  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  What   aroused    Nehemiah's   deep   interest   in   the   situation    at 
Jerusalem  ?     (Neh.  ch.  1 ;  Note  2.) 


180  Preparations  for  Christianity 


Lesson 


2.  How  did  he  obtain  permission  to  improve  the  situation?     (Neh. 
2:1-8.) 


3.  What  was  the  first  thing  Nehemiah  did  after  his  arrival  at  Jeru- 
salem?    (Neh.  2: 9-16;  Note  3.) 


4.  How  did  he  enlist  the  co-operation  of  the  people  in  the  rebuilding 
of  the  wall  ?     (Neh.  2 :  17-20.) 


5.  In  what  general  way  was  the  work  accomplished  ? 

6.  What  trouble  did  the  builders  experience  from  their  enemies.^ 


7.  How  would  these  enemies  have  succeeded  in  stopping  the  work, 
if  it  had  not  been  carried  on  so  rapidly?     (Ezra  4:  7-23.) 


8.  What  was  the  first  social  reform  that  Nehemiah  brought  about? 


9.  What  seems  to  show  that  Nehemiah  spent  nearly  all  of  the  next 
twelve  years  at  the  Persian  court?     (Note  4.) 


10,  What  was  the  state  of  morals  and  religion  in  Jerusalem  about 
this  time,  as  pictured  in  the  book  of  Malaclii?     (Note  5.) 
t 


11.  What  was  the  first  abuse  that  Nehemiah  corrected  after  his 
return?     (Neh.  13:4-9.) 

12.  How  did  he  reorganize  the  temple  service?     (Neh.  13: 10-13.) 


Ttariy-ta^o  j^f^^  Acceptance  of  the  Priestly  Law  181 

13.  What  did  he  do  to  enforce  a  strict  observance  of  the  Sabbath? 
(Neh.  13:15-22.) 

14.  How  did  he  deal  with  the  mixed  marriages.?     (Neh.  13:23-28.) 

15.  How  did  these  reforms  affect  Israel's  religion?     (Note  6.) 


Questions  for  Consideration. 

1.  Would  there  be  any  advantage  to  business  if  stores  were  kept 
open  seven  instead  of  six  days  in  the  week  ? 

2.  Should  marriages  between  Christians  and  non- Christians  be 
encouraged  or  discouraged?     State  reasons. 

Note-book  Work. 

1.  Insert  on  the  chart  the  dates  for  Nehemiah's  first  return  to  Jeru- 
salem and  the  rebuilding  of  the  wall,  and  of  his  second  return  and  the 
reforms  then  instituted. 

2.  Prepare  a  brief  sketch  of  Nehemiah,  stating  the  leading  facts  in 
his  life  and  the  more  conspicuous  traits  of  his  character. 

Bible  Text.      "  Jehovah  is  my  rock,  and  my  fortress,  and  my  deliverer; 

My  God,  my  rock,  m  whom  I  will  take  refuge."    Ps.  18:2. 


Lesson   32.     THE    ACCEPTANCE    OF    THE    PRIESTLY   LAW. 
Ezra  and  the  Great  Assembly. 

Scriptixre  Reading :  The  Public  Reading  of  the  Law.     Neh.  ch.  8. 

Note  1.  Object  of  the  Lesson.  To  show  how  that  part  of  the 
Old  Testament  legislation  known  as  the  priestly  law  came  into 
existence  and  became  the  popular  standard  of  righteousness. 

Note  2.  The  Persistence  of  Israel's  Popular  Religion.  When 
Nebuchadrezzar  destroyed  Jerusalem  in  586  b,  c,  many  of  the 
priests  who  lived  outside  the  city  no  doubt  fled  into  adjacent  lands, 
whence  they  returned  when  the  danger  was  past  (Lesson  27,  Note 
2,  3).     That  the  priests,  who  are  repeatedly  mentioned  in  Ilaggai 


\S2  Preparations  for  Christianity  Lesson 

(2:11,  13),  Malachi  (1:6;  2:1),  and  Nehemiah  (2:16;  3:22),  should 
have  made  no  attempt  during  the  half  century  before  Zerubbabel's 
return  in  538  b.  c.  to  re-establish  any  kind  of  worship  is  incredible 
in  itself,  and  is  contradicted  by  the  implication  in  Jer.  41:5  and  Hag. 
2:14  that  worship  was  resumed  soon  after  the  destruction  of  the 
temple.  The  religion  of  the  prophets,  which  set  small  value  on 
ritual  (Is.  1:11-17;  Micah  6:6-8;  Ps.  40:6-8),  had  taken  root  only  in 
restricted  circles.  It  was  too  high  and  spiritual  for  the  common 
people  to  discern  its  value.  Nor  were  the  priests,  whatever  they 
might  have  thought  of  its  lofty  conceptions  of  Jehovah,  likely  to 
substitute  it  for  the  traditional  ceremonial  worship  by  which  they 
had  their  living.  It  was  natural,  therefore,  that  the  old  popular 
religion  should  have  retained  its  hold  on  the  masses,  and  that  the 
priests  who  were  its  uncompromising  supporters  should  have  at- 
tempted .  to  formulate  its  principles  and  practices  in  conformity 
with  their  own  views.  This  is  what  they  really  did  in  what  is  now 
generally  known  as  the  priestly  law. 

Note  3.  The  Character  of  the  Priestly  Law.  This  law  embraced 
not  only  a  legal  code,  but  an  historical  narrative  in  which  the  several 
groups  of  laws  were  embodied.  This  narrative  extended  from 
the  creation  of  the  world  to  Joshua's  conquest  of  Canaan,  and  was 
designed  to  show  the  origin  and  purpose  of  Israel's  religious  institu- 
tions. The  narrative  is  usually  bare  and  meagre  except  when  it 
leads  up  to  some  one  of  these  institutions;  then  it  becomes  much 
more  detailed.  Thus  the  priestly  account  of  the  creation  (Gen. 
1:1 — 2:46)  leads  up  to  the  Sabbath  which  is  regarded  as  a  divinely 
established  institution,  sacred  for  its  own  sake  rather  than  for  the 
benefits  it  confers  on  man.  The  story  of  the  deluge  culminates 
in  the  prohibition  against  the  eating  of  blood  (Gen.  9:4).  The 
story  of  Abraham,  so  far  as  it  is  told  by  the  priestly  narrator,  serves 
only  as  an  introduction  to  the  establishment  of  the  rite  of  circum- 
cision, the  sign  by  which  Abraham's  descendants  were  recognized 
as  belonging  to  Jehovah's  people  and  entitled  to  the  privilege  of 
the  covenant  (Gen.  11:10-27,  31,  32;  12:46,  5;  13:6,  116,  12a;  16:1-3, 
15,  16;  ch.  17;  21:1-5).  Again,  the  stories  of  Isaac,  Jacob,  the 
descent  into  and  the  deliverance  from  Egypt,  are  briefly  told  by  the 
priestly  writer  merely  for  the  purpose  of  paving  the  way  for  his 
account  of  the  institution  of  the  feasts  of  the  passover  and  of  un- 
leavened bread  (Ex.  ch.  12).  All  these  stories,  with  that  of  the 
journey  to  Sinai,  culminate  in  the  account  of  Moses'  long  stay  on 
the  mount  where  he  receives  the  priestly  law,  wliich  is  regarded 


Thirty-two  j^j^^  Acceptance  oftJie  Priestly  Law  183 

as  the  complete  and  final  revelation  of  Jehovah's  will.  This  law 
is  recorded  mainly  in  Ex.  chs.  25-31,  35-40;  Lev.  clis.  1-16,  and  in 
scattered  passages  in  Numbers.  Thereafter  the  priestly  narrative 
follows  the  Israelites  in  their  wilderness  journeyings,  records  their 
conquest  of  Canaan,  and  the  settlement  of  the  different  tribes  in 
their  allotted  territories. 

The  legislative  portion  of  this  code  incorporates  most  of  the  ritual 
provisions  in  previous  codes,  especially  those  contained  in  Ezekiel's 
code,  wliich,  as  a  whole,  was  impracticable  because  it  demanded 
a  miraculous  interposition  that  never  came.  Since  the  larger  and 
more  comprehensive  priestly  law  was  elaborated  by  pious,  God- 
fearing priests  during  the  century  after  the  rebuilding  of  the  temple, 
it  naturally  reflects  the  conditions  that  then  prevailed.  These 
were  a  recognition  of  Jehovah's  awful  holiness,  a  crusliing  sense 
of  Israel's  guilt,  and  a  feeling  that  Jehovah's  favor  was  to  be  won 
by  a  correct  performance  of  the  temple  ritual.  This  code,  because 
of  its  lofty  conception  of  Jehovah's  holiness,  emphasized  the  need 
of  purification  by  avoiding  all  manner  of  unclean  food  and  cere- 
monial defilements;  in  view  of  Israel's  guilt  it  laid  great  stress  on 
sin  offerings,  and  provided  for  a  yearly  day  of  atonement;  and  in 
order  to  win  Jehovah's  favor  it  elaborated  a  complicated  system 
of  sacrifices  and  of  religious  ceremonies.  It  should  be  noted  that 
this  expansion  of  earlier  codes  was  regarded  as  conforming  to  the 
spirit  of  Moses,  and  therefore  continued  to  be  spoken  of  as  the  law 
of  Moses. 

Note  4.  Ezra  and  the  Great  Assembly.  According  to  Ne- 
hemiah's  memoirs  the  wall  was  finished  on  the  twenty-fifth  day  of 
Elul,  the  sixth  month  of  the  Jewish  year  (Neh.  6:15).  According 
to  the  Chronicler,  to  whom  we  owe  the  subsequent  narrative  in 
Neh.  7:736 — 13:3,  there  was  held  on  the  first  day  of  the  seventh 
month  a  great  assembly  of  the  people  from  all  the  outlying  districts 
(Neh.  8:1,  2).  By  this  assembly  Ezra,  a  scribe  exceedingly  zealous 
for  the  law  of  Jehovah  which  he  represented  as  ha\ing  brought 
from  Babylon  (Ezra  7:10,  14),  was  requested  to  read  the  same  in 
public.  This  he  did  during  the  next  eight  days.  Then  on  the 
twenty-fourth  day  of  this  same  seventh  month  a  public  confession 
of  sin  was  made  and  the  law  which  Ezra  had  read  was  publicly 
accepted  as  the  constitution  of  the  Je^^^sh  community. 

That  the  law  thus  read  and  adopted  was  the  priestly  code,  with 
its  historical  setting  as  described  in  the  preceding  note,  seems  quite  > 
probable.     Josiah's    law-book    was    comparatively   short,   since   its 


184  Pre'parations  for  Christianity  Lesson 

reading  required  in  each  case  only  a  single  session.  On  the  other 
hand,  that  it  was  not  our  present  Hexateuch  (Genesis  to  and  includ- 
ing Joshua)  seems  hkely  in  view  of  the  great  probability  that  the 
welding  together  of  the  priestly  document  with  the  earlier  prophetic 
narratives  (Lesson  10,  Note  4)  had  not  as  yet  taken  place.  Further- 
more, all  the  details  of  the  covenant  into  which  the  great  assembly 
entered  after  the  reading  of  the  law  correspond  exactly  with  those 
of  the  priestly  code. 

Note  5.  The  Date  of  Ezra's  Work.  Whether  Ezra  preceded 
Nehemiah,  or  Nehemiah  preceded  Ezra,  has  been  a  greatly  debated 
question  in  recent  years.  According  to  the  Chronicler  Ezra  came 
in  458  and  Nehemiah  in  445  b.  c.  (comp.  Ezra  7:7  with  Neh.  2:1). 
Ezra  went  for  the  purpose  of  enforcing  "  the  law  of  Jehovah  "  in 
Jerusalem.  The  account  of  his  attempt  to  do  so  (Ezra  chs.  7-10) 
ends  abruptly,  and  there  is  nothing  heard  of  him  until  he  suddenly 
reappears  at  the  great  assembly.  Unfortunately  this  arrangement 
of  the  events,  made  by  the  Chronicler  about  two  centuries  later, 
is  not  only  inconsistent  with  itself,  but  with  the  contemporaneous 
memoirs  of  Nehemiah  (Neh.  1:1 — 7:5;  13:4-31).  In  Ezra's  prayer, 
offered  twelve  years  before  the  coming  of  Nehemiah,  he  classes  the 
rebuilding  of  the  wall  with  that  of  the  femple  as  things  already  past 
(Ezra  9:9).  At  Nehemiah's  first  visit  to  Jerusalem  he  found  those 
"  that  were  left  of  the  captivity  "  a  weak  and  discouraged  com- 
munity suffering  from  social  and  religious  abuses,  and  showing 
no  signs  of  having  been  recruited  a  few  years  before  by  the  arrival 
of  a  large  body  of  leading  Jews  from  Babylon,  and  of  having  been 
reorganized  and  ruled  by  Ezra,  of  whom  there  is  not  a  hint  in  Nehe- 
miah's memoirs.  Note  also  the  order  suggested  in  Neh.  12:26, 
"  There  were  ...  in  the  days  of  Nehemiah  the  governor,  and 
of  Ezra  the  priest,  the  scribe."  For  these  reasons,  and  a  multitude 
of  others,  many  recent  writers  are  convinced  that  Nehemiah's  work 
not  only  preceded  Ezra's,  but  that  it  was  indispensable  in  paving 
the  way  for  it.  In  that  case  the  laxity  respecting  mixed  marriages 
which  Ezra  found  proves  that  some  time  had  elapsed  since  Nehe- 
miah's pioneer  reforms.  On  this  theory  we  may  place  Ezra  and 
the  great  assembly  about  397  b.  c.  If  we  hold  to  the  Chronicler's 
belief  that  Ezra  came  first,  then,  aside  from  otiier  insuperable  diffi- 
culties, we  must  assume  that  his  first  attempt  to  institute  the  law 
was  such  a  disastrous  failure  as  to  drive  him  into  complete  retirement, 
and  to  plunge  the  Judean  community  into  the  sore  plight  in  wliich 
Nehemiah  found  it  twelve  years  later. 


Thirt'yiwo  rj^j^  Acceptance  of  the  Priestly  Law  185 

Note  6.  The  Effect  of  the  Priestly  Law.  From  the  time  of  the 
great  assembly  the  priestly  law  was  regarded  as  the  supreme  and 
final  expression  of  Jehovah's  will,  and  as  binding  on  all  His  people 
in  every  land.  To  them  in  relation  one  to  another  it  became  an 
indissoluble  bond  of  union,  while  in  relation  to  those  without  it 
became  an  almost  impassable  barrier.  Its  adoption  marked  the 
complete  transformation  of  the  Judean  community  into  a  church 
whose  ruler  was  the  high  priest,  and  whose  chief  attention  was  fixed 
on  worship  and  ceremonies.  The  priestly  law  became  the  corner- 
stone of  Judaism. 

Additional  Reading  References. 

(1)  Articles  in  recent  Bible  dictionaries  on  Ezra,  Nehemiah,  and 
the  books  of  the  same.  (2)  Ezekiel  and  the  holiness  code.  Kent, 
Israel's  Laws  and  Legal  Precedents,  pp.  36-42.  (3)  The  priestly 
codes.  Ihid.,  pp.  43-48.  (4)  Origin  and  historical  value  of  the 
Ezra  narrative,  estimated  from  the  recent  critical  point  of  ^^ew. 
Kent,  Israel's  Historical  and  Biographical  Narratives,  pp.  32-34. 
(5)  The  same,  estimated  from  a  conservative  point  of  view.  Davies, 
New  Century  Bible,  Ezra,  pp.  21-30. 

Review  and  Preliminary  Questions. 

1.  What  led  Nehemiah  to  go  to  Jerusalem.?  2.  What  great  work 
did  he  accomplish  on  his  first  visit.?  3.  What  obstacles  did  he 
encounter.?  4.  What  reforms  did  he  undertake  on  his  second  visit.? 
5.  What  is  the  title  of  the  present  lesson?     its  object? 

Questions  on  the  Lesson. 

1.  Why  is  it  probable  that  a  large  body  of  priests  escaped  being 
carried  into  exile  by  Nebuchadrezzar.?     (Note  2.) 


2.  Wliy  would  they  be  more  favorable  to  the  popular  ceremonial 
religion  than  to  that  of  the  prophets.? 


3.  What  was  embraced  in  the  priestly  law-book  ?     (Note  3.) 


186  Preparations  for  Christianity 


Lesson 


4.  Why  did  the  priests  in  their  narrative  include  accounts  of  the 
creation  and  the  deluge? 


5.  To  what  did  the  story  of  Abraham  lead  up? 


6.  In  what  did  this  historical  narrative  culminate? 


7.  How  was  the  priestly  law  related  to  Ezekiel's  code? 


8.  How  did  the  priestly  law  meet  the  religious  feelings  of  the 
Jews  after  the  exile? 


9.  Why  did  it  continue  to  be  called  the  law  of  Moses? 


10.  On  what  occasion,  and  by  whom,  was  the  priestly  law  in- 
stituted ?     (Note  4.) 


11.   Mention  some  reasons  for  thinking  that  Ezra's  work  followed 
that  of  Nehemiah.     (Note  5.) 


12.  What  must  we  assume  respecting  Ezra's  work  on  the  sup- 
position that  he  preceded  Nehemiah? 


13.   How   was   llie   adoption   of  the   priestly   law  related   to   latei 
religious  developments?      (^Xote  0.) 


Thirty-three     JsraeVs  Narrowuess  and  JehovaJis  Love  187 

Questions  for  Consideration. 

1.  Which  represents  the  higher  type  of  reUgious  duty,  the  precept 
in  Deut.  6:4  or  the  regulations  in  Lev.  ch.  11? 

2.  Was  the  priestly  law  an  advance  on  the  law  in  Deuteronomy, 
or  a  step  backwards  ? 

3.  Why  is  ceremonial   worship  even  to  this   day   more  popular 
than  purely  spiritual  worship  ? 

Note-book  Work. 
On  the  chart  insert  the  probable  date  of  the  institution  of  the 
priestly  law. 

Prepare  a  brief  sketch  of  Ezra  and  his  work  at  Jerusalem. 

Bible  Text.     "  Blessed  is  every  one  that  feareth  Jehovah, 
That  walketh  in  his  ways."     Ps.  128:1. 


Lesson  33.     ISRAEL'S  NARROWNESS  AND  JEHOVAH'S  LOVE. 

Teachings  of  the  Book  of  Jonah. 

Scripture  Reading:  Jonah's  Mission  to  Nineveh.     Jonah  ch.  3. 

Note  1.  Object  of  the  Lesson.  To  show  how  one  of  Israel's  latest 
prophets,  in  opposition  to  the  exclusiveness  of  the  Jews,  proclaimed 
Jehovah's  gracious  purpose  of  salvation  for  all  mankind. 

Note  2.  Authorship,  Date  and  Purpose,  (i)  Authorship).  The 
book  undertakes  to  tell  the  experiences  of  "  Jonah  the  son  of  Amittai." 
In  2  Ki.  14:25  mention  is  made  of  a  certain  "  Jonah  the  son  of 
Amittai,  the  prophet,  who  was  of  Gath-hepher."  The  natural  in- 
ference is  that  the  two  were  regarded  as  identical.  The  prophet  of 
Gath-hepher  prophesied  during  or  shortly  before  the  brilliant  reign 
of  Jeroboam  II  in  Northern  Israel  (781-740  b.  c).  Nothing  is  said 
in  Kings,  however,  about  his  ministry  having  extended  beyond  tlie 
boundaries  of  Israel.  Possibly  such  a  mission  was  undertaken,  whicli 
involved  the  prophet  in  some  dangers,  and  which  gave  rise  to  a  tra- 
dition which  was  used  centuries  later  by  the  unknown  author  of  the 
Book  of  Jonah  as  a  basis  for  his  story. 

{2)  Date.  There  arc  many  indications  that  the  book  was  written 
a  long  time  after  the  adventures  it  recounts.  Nineveh  was  destroyed 
about  606  n.  c,  but  the  writer  refers  to  this  event  as  one  long  since 
past — "  Now  Nineveh  was  an  exceeding  great  city  "  (3:3).     Jonah  is 


188  Preparations  for  Christianity 


Lesson 


spoken  of  in  the  third  person,  "  Now  the  word  of  Jehovah  came  unto 
Jonah  "  (1:1).  The  language  of  the  book  relates  it  to  the  late,  rather 
than  the  early  development  of  Hebrew  Hterature.  When  the  book 
was  written  the  name  of  the  king  of  Nineveh  had  evidently  been  for- 
gotten. The  prayer  in  ch.  2  consists  largely  of  quotations  from  late 
psalms.  The  first  mention  of  the  book  occurs  about  200  b.  c,  in 
the  list  of  the  twelve  minor  prophets  given  by  Jesus  the  son  of  Sirach. 
It  must  have  been  written  sufficiently  long  before  that  time  to  have 
acquired  such  standing.  Its  composition  can  therefore  be  placed 
about  300  B.  c. 

(3)  Purpose.  The  priestly  law  as  expounded  by  Ezra  and  enforced 
by  Nehemiah  intensified  the  disposition  of  the  Jews  to  regard  them- 
selves as  the  sole  recipients  of  Jehovah's  grace  and  salvation.  The 
Book  of  Jonah  was  apparently  written  as  a  protest  against  this 
narrow  view,  and  as  a  reaffirmation  of  the  earUer  prophetic  teaching 
respecting  the  universality  of  Jehovah's  love. 

Note  3.  Character  of  the  Book.  Men  have  often  sought  to  honor 
the  Bible  by  making  claims  for  it  that  get  no  support  from  the  book 
itself.  If  the  story  of  Jonah  were  found  anywhere  outside  of  the 
Bible,  no  one  would  defend  it  as  exact  history.  Its  grotesque  details 
would  at  once  be  recognized  as  the  familiar  elements  out  of  which 
Oriental  story-tellers  habitually  weave  their  wondrous  tales.  Only 
in  such  tales  does  one  encounter  cities  sixty  to  seventy-five  miles  in 
diameter,  tempests  raised  to  frustrate  human  plans,  great  fishes  that 
provide  comfortable  cabins  for  carrying  drowning  men  to  land, 
immense  cities  converted  in  a  day,  and  plants  that  in  a  single  night 
grow  up  into  shady  arbors.  The  contention  that  all  this  is  authentic 
narrative  rests  on  the  assumption  that  an  inspired  writer  cannot  be 
supposed  to  state  what  is  not  literally  true;  that  is,  that  he  cannot, 
like  othei*  writers,  make  use  of  allegories,  symbols,  fables  or  parables. 
But  Jotham's  story  of  the  trees  that  wanted  a  king  (Jud.  9:8-15)  is 
unmistakably  a  fable.  Jeremiah  (25:15-29)  with  great  detail  tells 
how  he  took  a  cup  of  wrath  from  Jehovah's  hand  and  "  made  all  the 
nations  to  drink  of  it " — clearly  an  allegory.  When  Ezekiel  (4:4-8) 
represents  himself  as  commanded  to  lie  bound  three  hundred  and 
ninety  days  on  one  side  and  forty  on  the  other,  the  narratives  do  not 
require  us  to  suppose  that  such  symbolic  actions  were  anything  but 
ideal  processes  enacted  in  the  prophet's  mind.  No  one  insists  that 
the  parables  of  Jesus  were  actual  occurrences.  In  like  manner,  the 
Book  of  Jonah  is  an  edifying  religious  story  designed  to  teach,  not 
the  possibility  of  a  human  being  living  three  days  within  a  sea-monster. 


Thirty-three     JsraeVs  Narvowness  and  Jehovalis  Love  189 

but  Jehovah's  gracious  attitude  toward  the  heathen  world.  And  the 
sad  fact  is  that  nearly  every  one  is  content  to  mock  at  what  the  story 
does  not  teach,  while  few  seek  to  learn  the  impressive  truth  it  teaches. 
Our  Lord  referred  to  the  story  (Mt.  12:  40)  not  to  affirm  its  historical 
truth,  but  to  instruct  and  warn  those  whom  He  addressed.  If  we 
may  draw  illustrations  from  Hamlet  or  Macbeth  without  pronounc- 
ing upon  their  historical  truthfulness,  why  should  we  deny  Jesus 
the  same  liberty  in  respect  to  the  Book  of  Jonah  ? 

Note  4.  Religious  Teachings  in  the  Book.  The  person  of  Jonah 
portrays  the  Jewish  race  which  had  been  called  to  be  Jehovah's  ser- 
vant in  bringing  light  and  salvation  to  the  Gentiles.  The  writer 
hved  in  an  age  when  there  had  sprung  up  among  the  Jews  a  strong 
dislike  for  people  not  of  their  own  race.  The  introduction  of  the 
priestly  law  and  its  ruthless  enforcement  by  Nehemiah  had  erected 
a  high  wall  of  separation  between  them  and  the  rest  of  the  world. 
Those  inside  regarded  themselves  as  the  sole  heirs  of  Jehovah's 
promises,  and  they  regarded  those  outside  as  unworthy  and  incapable 
of  receiving  His  favors.  Instead  of  carrying  the  blessings  of  Israel's 
faith  to  the  nations,  they  cursed  them  for  the  cruelties  and  wrongs 
which  they  suffer  at  their  hands.  Consequently,  when  Jehovah 
summoned  them  to  be  His  witnesses  to  the  heathen,  like  Jonah,  they 
did  the  opposite  of  what  God  had  commanded. 

Jonah  was  not  permitted  to  go  his  own  way,  neither  was  Israel. 
Jonah's  being  swallowed  by  the  sea-monster  seemed  to  complete  his 
destruction,  but  it  gave  occasion  for  repentance,  and  proved  the 
means  of  saving  him  for  the  fulfilment  of  his  mission.  In  a  similar 
manner  Israel  had  been  engulfed  in  the  Babylonian  exile;  but,  instead 
of  perishing,  it  was  almost  miraculously  saved  for  the  accomplishment 
of  its  high  destiny.  This  part  of  the  story  seems  little  more  than  an 
expansion  of  the  thought  already  expressed  in  Jer.  51:34,  44a. 
Jonah's  reluctance  in  preaching  to  the  Ninevites  and  his  perverse  and 
almost  incredible  anger  at  Jehovah's  mercy  reflected  the  prevailing 
spirit  of  the  Jews  toward  the  Gentiles.  The  prompt  conversion  of 
the  heathen  sailors  and  of  the  entire  population  of  Nineveh  con- 
trasted most  favorably  with  Israel's  persistent  disobedience. 

Finally,  Jehovah's  gentle  remonstrance  with  His  churlish  mes- 
senger, and  His  vindication  of  His  own  mercy  and  love  in  sparing  the 
penitent  city,  showed  that  He  does  not  desire  the  death  of  the  sinner. 
Moreover,  it  emphasized  the  fact  that  the  fulfilment  of  His  apparently 
unqualified  threats  always  depends  upon  whether  men  repent.  As 
great  as  Jehovah's  pity  was  for  the  ignorant  Ninevites,  so  great  was 


190  Preparations  for  Christianity 


Lesson 


His  patience  in  dealing  with  His  stubborn  and  unreasonable  servant. 
In  all  these  respects  the  short  story  of  Jonah  furnishes  the  most 
beautiful  illustration  of  God's  attitude  toward  all  men  that  can  be 
found  anywhere  outside  the  New  Testament. 

Additional  Reading  References. 
(1)  On  Jonah,  the  prophet,  and  the  book,  see  articles  in  Bible 
dictionaries.  (^)  For  exposition  of  the  book,  see  George  A.  Smith 
in  Expositor's  Bible,  The  Book  of  the  Twelve  Prophets,  vol.  ii,  pp.  403- 
541;  Horton,  in  New  Century  Bible,  Minor  Prophets,  vol.  ii,  pp.  197- 
216.  (3)  On  the  purpose  and  method  of  the  author  of  the  book,  see 
Sanders  and  Kent,  Messages  of  the  Later  Prophets,  pp.  341-348. 

Review  and  Preliminary  Questions. 
1.  Why  did  Nehemiah  leave  the  court  of  Persia  for  Jerusalem  .^  2. 
What  great  work  did  Nehemiah  accomplish  at  Jerusalem  ?  3.  How 
was  the  priestly  law  introduced  in  Jerusalem  ?  4.  What  reformation 
did  Nehemiah  enforce  after  his  second  return.'^  5.  What  is  the  title 
of  this  lesson .P     its  object.? 

Questions  on  the  Lesson. 
1.  When  was  the  hero  of  the  Book  of  Jonah  supposed  to  have  lived  ? 

(Note  2.) 


2.  When  was  the  book  probably  written.? 

3.  What  was  the  writer's  purpose  in  relating  this  story? 


4.  On  what  ground  has  it  been  claimed  that  the  story  of  Jonah 
must  be  exact  history.?     (Note  3.) 


5.  Why  is  it  probable  that  the  writer  of  the  story  never  intended 
that  it  should  be  taken  as  history  ? 


6.  What  was  Jonah's  rebellious  conduct  intended  to  represent? 
(Note  4.) 


Ttdriy-fouT  .  ^^/^^  Maccaheau  Struggle  191 

7.  What  was  represented  by   Jonali's  experiences  in  connection 
with  the  sea-monster  ? 


8.  What  did  the  writer  think  of  the  religious  receptivity  of  th( 
heathen  as  compared  with  the  Jews  ? 


9,  What  is   Jehovah's  character  as  represented  in  the  Book  of 
Jonah  ? 


Questions  for  Consideration, 

1.  Is  there  any  valid  reason  why  a  Biblical  writer,  like  modern 
writers,  should  not  have  made  use  of  fiction  as  a  means  of  impressing 
religious  truths? 

2.  If  the  story  of  Jonah  came  to  the  writer  after  nearly  five  hundred 
years  of  passing  from  mouth  to  mouth,  and  if  he  believed  it  to  be  true, 
should  that  compel  us  also  to  do  so? 

3.  How  does  Jesus'  reference  to  the  story  of  Jonah  bear  on  its 
historical  character? 

Note-book  Work. 

In  the  column  of  dates  insert  the  probable  date  of  the  Book  of 
Jonah. 

In  the  note-book,  write  out  the  parallel  passages  from  which  the 
*'  prayer  "  in  Jonah  2:  2-9  appears  to  have  been  compiled.  Most  of 
them  can  be  found  in  a  Bible  with  marginal  references. 

Bible  Text.  "  I  knew  that  thou  art  a  gracious  God,  and  merciful,  slow 
to  anger,  and  abundant  in  lovingkindness,  and  repentest  thee  of  the  evil." 
Jonah  4:2. 


Lesson   34.      THE    MACCABEAN    STRUGGLE.      Its    Effect    on 
Israel's  Life  and  Faith. 

Scripture  Reading :  A  Lament  over  the  Destruction  of  Jerusalem,     Ps.  79. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  Jews  about 
the  middle  of  the  second  century  n.  c.  resisted  all  attempts  on  the 
part  of  heathen  rulers  to  Grecianize  them  and  to  exterminate  Israel's 
faith. 


1 92  Preparations  for  Cli  ristlan ihj 


Lesson 


Note  2.  The  Century  after  Nehemiah's  Time.  Though  the 
Persian  empire  seemed  not  far  from  dissolution  when  Nehemiah 
returned  to  Jerusalem  in  432  b.  c,  it  survived  until  the  conquests  of 
Alexander  the  Great,  before  whose  victorious  armies  it  fell  in  331  b.  c. 
It  was  Alexander's  ambition  not  merely  to  put  the  nations  under  the 
rule  of  Greece,  but  to  extend  the  Greek  language  and  culture  through- 
out his  vast  dominion.     His  untimely  death  in  323  b.c,  with  no  heir 

to  succeed  him,  led  to  the  partition 
of  his  empire  among  his  four  leading 
generals.  Egypt  fell  to  Ptolemy  I, 
and  Syria  to  Seleucus  I.  Owing  to 
the  rivalries  of  these  two  kingdoms 
during  the  next  two  centuries  Pales- 
tine became  alternately  the  prey 
first  of  one  and  then  the  other.  In 
176  B.  c.  Antiochus  IV  (surnamed 
Epiphanes,  or  Illustrious,  but  also 
called  Epimanes,  the  madman) 
seized  the  throne  of  Syria.  In  170 
B.  c.  he  invaded  Egypt,  and  de- 
AntiochuTirEpiphanes.  ^^^^f  ^  ^he  army  of  Ptolemy  VI,  but 

factional  strifes  in  Judea  gave  him 
an  excuse  for  capturing  Jerusalem,  plundering  the  temple,  and  act- 
ing toward  the  Jews  with  the  utmost  atrocity  (1  Mace.  1:16-40;  2 
Mace.  ch.  5).  A  second  invasion  of  Egypt  in  168  b.  c.  was  stopped 
by  the  Romans  who  ordered  him  to  return  to  his  own  land.  On  his 
return  he  vented  his  fury  on  the  Jews,  whom  he  tried  to  Grecianize 
by  suppressing  their  worship,  burning  their  sacred  books,  forcing 
them  to  profane  the  Sabbath  and  to  eat  the  flesh  of  swine,  and  des- 
ecrating Jehovah's  altar  by  building  on  it  a  heathen  altar  (1  Mace. 
1:41-64).  This  precipitated  the  most  serious  crisis  to  which  Israel's 
faith  was  ever  subjected. 

Note  3.  Sources  of  Information.  Our  chief  sources  of  informa- 
tion for  this  period  are  the  first  and  second  books  of  INIaccabees,  and 
Josephus'  Antiquities  of  the  Jews,  book  xii,  chs.  5-11.  The  first 
book  of  Maccabees  is  a  sober  and  trustworthy  account  of  the  events 
which  led  to  the  Maccabean  uprising,  and  to  the  achievement  of 
religious  freedom  and  political  independence.  The  narrative  covers 
about  forty  years,  or  from  176  to  135  b.  c.  The  second  book  of 
Maccabees,  from  4:7  to  the  end,  runs  parallel  with  the  narrative  in 
1  Mace.  chs.  1-7.     This  narrative,  which  covers  only  about  fifteen 


Thiriy-four  ^^  Moccabeau  Struggle  19^ 

years,  is  much  expanded,  and  abounds  in  exaggerations  and  in 
accuracies.  Both  books  belong  to  the  Old  Testament  Apocrypha,  a 
body  of  late  Jewish  literature  connected  with  the  Greek  translation 
of  the  Old  Testament.  Not  being  included  in  the  Hebrew  text  it  is 
excluded  from  nearly  all  ordinary  Protestant  editions  of  the  Bible, 
though  found  in  some  of  the  large  "  family  "  or  pulpit  Bibles,  and  in 
all  Roman  Catholic  editions.  The  course  of  history  from  the  time  of 
Alexander  the  Great  until  the  rising  against  Antiochus  Epiphanes  is 
also  obscurely  reflected  in  Dan.  ch.  11. 

Note  4.  The  Beginning  of  the  Religious  War.  Among  the  Jews 
there  was  a  numerous  party  which,  in  view  of  the  persecutions  ex- 
perienced through  adherence  to  the  law,  resolved  to  disregard  it  and 
conform  to  heathen  usages.  Happily  there  were  others,  the  Chasi- 
dim,  or  Pious,  who  were  ready  to  die  rather  than  break  their  covenant 
with  Jehovah.  These  found  a  leader  in  Mattathias,  a  priest  whose 
home  was  at  Modin,  a  village  on  the  road  from  Jerusalem  to  Joppa. 
He  had  five  sons,  John,  Simon,  Judas,  Eleazar  and  Jonathan,  who 
were  also  deeply  moved  by  the  cruelties  practised  on  the  Jews 
(1  Mace.  2:1-14). 

When  the  king's  deputy  came  to  Modin  to  force  the  people  to  offer 
heathen  sacrifices,  Mattathias,  the  most  influential  man  in  the 
community,  was  the  first  one  to  be  approached.  Flattering  prom- 
ises of  royal  favor  were  given  if  he  would  set  an  example  of  obe- 
dience to  the  king's  order.  He  not  only  refused  to  do  so,  but  slew 
in  hot  indignation  an  apostate  Jew  and  the  king's  deputy,  and 
tore  down  the  altar.  Then  he  issued  a  proclamation,  "  Whosoever 
is  zealous  for  the  law,  and  maintaineth  the  covenant,  let  him  come 
forth  after  me."  With  his  sons  he  fled  into  the  rocky  fastnesses  of  the 
Jordan  valley.  The  story  of  his  defiant  act  spread  like  wildfire  and 
quickly  gathered  around  him  a  multitude  of  those  who  would  not 
violate  the  sacred  regulations  of  the  law  (1  Mace.  2: 15-30). 

Note  5.     The  War  Continued  by  Judas  Maccabeus.     On  one 

occasi5n  a  thousand  fugitives  were  cut  down  because  they  would 
rather  perish  than  defend  themselves  on  the  Sabbath  (1  INIacc.  1:31- 
38).  Mattathias  and  his  followers  therefore  resolved  that  they  musi 
fight  under  all  circumstances  if  they  would  save  themselves  fron: 
destruction.  Shortly  after  this  the  aged  patriot  passed  away,  be- 
queathing the  leadership  to  his  son  Judas,  surnamed  Maccabeus,  the 
*'  Hammerer,"  probably  with  reference  to  the  heavy  blows  he  struck 
at  the  Syrians  Judas  was  one  of  the  great  military  leaders  of  the 
world,  renowned  not  merely  for  his  courage  and  skill,  but  for  his 


194  Preparations  for  Christianity 


Lesson 


tenderness  and  compassion.  He  quickly  inspired  confidence  by 
defeating  two  Syrian  armies.  Antiochus  thereupon  commissioned 
Lysias,  the  imperial  chancellor,  not  only  to  put  down  the  rebellion, 
but  to  exterminate  the  entire  Jewish  population  (1  Mace.  2:39 — 3: 
37).  Accordingly  an  army  of  forty-seven  thousand  was  placed  under 
the  command  of  three  generals — Ptolemy,  Nicanor,  and  Gorgias. 
This  imposing  force  entered  Judea  in  166  b.  c,  but  a  crushing  defeat 
administered  to  Gorgias  led  to  the  retirement  of  the  other  divisions. 
The  next  year  Judas  with  a  comparatively  small  force  defeated  Lysias 
himself  who  had  renewed  the  contest  with  an  army  of  sixty-five  thou- 
sand (1  Mace.  3:38—4:35). 

Note  6.  The  Purification  of  the  Temple  and  Rededication  of  the 
Altar.  These  successes  so  far  encouraged  the  Jews  that,  while  still 
unable  to  dislodge  the  Syrian  garrison  that  occupied  the  citadel  in 
Jerusalem,  they  heartily  responded  to  Judas'  suggestion  to  undertake 
the  repair  and  purification  of  the  temple.  Every  trace  of  heathen 
defilement  was  taken  away,  the  burned  gates  were  replaced,  the  great 
altar  for  burnt  offerings  was  taken  down  and  rebuilt  with  other  ma- 
terial, and  new  vessels  and  utensils  were  supplied  for  the  holy  ser- 
vices. When  all  was  ready,  the  altar  was  rededicated  to  Jehovah 
and  the  sacrifices  resumed  (165  b.  c.)  just  three  years  from  the  day 
on  which  it  had  been  profaned.  It  was  an  occasion  of  great  rejoicing, 
and  was  observed  as  a  universal  Jewish  festival  until  the  destruction 
of  Jerusalem  by  the  Romans  in  70  a.  d.  (1  Mace.  4:  36-59). 

N«te  7.  The  Jews  Granted  Religious  Freedom.  The  year 
following  the  purification  of  the  temple  Antiochus  died  after  failing  to 
conquer  Persia.  Judas  regarded  this"  as  a  favorable  opportunity  at 
any  cost  to  recapture  the  citadel  in  Jerusalem.  When  Lysias  heard 
of  it  he  marched  into  Judah  at  the  head  of  an  army  of  one  hundred 
and  twenty  thousand  men,  and  after  defeating  Judas'  small  army  pro- 
ceeded to  Jerusalem,  where  he  relieved  the  Syrian  garrison  and  laid 
siege  to  the  temple  in  which  Judas  had  fortified  himself  (1  IVIacc.  6: 1- 
54).  At  this  critical  moment  Lysias,  in  order  to  maintain  himself 
against  a  rival  claimant  for  the  regency,  was  forced  to  hasten  back  to 
Antioch.  Before  he  went  he  made  peace  with  the  Jews  and  won  them 
to  his  side  by  granting  them  complete  religious  freedom  (1  Mace.  6: 
55-63.)  Though  the  war  was  continued  for  a  series  of  years,  the 
conflict  thenceforth  was  waged  for  the  establishment  of  political 
independence. 

Note  8.  The  Reign  of  Antiochus  IV  Reflected  in  Dan.  11:21-45. 
The  description  of  this  reign  occurs  in  what  purports  to  be  a  re  vela- 


Thirty-four  j^j^^  Mciccahean  Struggle  195 

tion  of  the  course  of  history  during  the  Persian  period  given  to  Daniel. 
A  brief  explanation  will  help  the  reader  to  follow  the  mystical  descrip- 
tion. 

(21)  A  contemptible  person:  Antiochus  IV.  By  flatteries: 
As  a  younger  son  Antiochus  had  no  right  to  the  throne,  but  gained 
it  by  craft  (vss.  22-24).  These  verses  relate  to  events  in  Syria  during 
the  first  five  years  of  Antiochus.  (22)  Prince  of  the  covenant :  The 
high  priest  Onias  III  who  was  deposed  by  Antiochus  in  175  b.  c. 
(23)  A  small  people:  The  partisans  of  Antiochus  who  helped  him 
win  the  throne.  (25-27)  These  verses  describe  the  conquest  of 
Egypt  by  Antiochus  in  170  b.  c.  (28)  Then  shall  he  return,  etc. 
After  plundering  Egypt  Antiochus  returned  to  Syria,  but  on  the  way 
plundered  the  temple  in  Jerusalem,  and  inflicted  unspeakable 
cruelties  on  the  Jews—"  the  holy  covenant."  (29)  Time  appointed: 
Of  God.  He  shall  return:  In  168  b.  c.  Antiochus  undertook  a 
second  expedition  against  Egypt,  but  was  checked  by  the  Romans. 
(30)  Ships  of  Kittim:  The  Romans.  Indignation  against  the  holy- 
covenant:  Balked  in  his  scheme  against  Egypt,  he  j)oured  out  his 
fury  on  the  Jews.  (31)  Abomination,  etc.:  A  small  altar  to  Jupiter 
erected  on  the  altar  of  burnt  sacrifices.  (32)  Such  as  do  wickedly: 
The  Hellenizing  party,  who  sympathized  with  the  efforts  to  convert 
.  the  Jews  to  heathenism.  (33)  Fall  by  the  sword,  etc. :  "  The 
wise,"  the  "  Chasidim,"  or  Pious,  who  refused  to  apostatize,  were 
slain  or  sold  into  slavery.  (34)  A  little  help:  The  insurrection 
begun  by  Mattathias  which  seemed  insignificant  at  first.  It  was 
apparently  about  this  time  that  the  book  of  Daniel  was  issued,  since 
up  to  this  point  the  writer  speaks  with  assurance.  Verses  40-4.5 
seem  to  be  vague  guesses  at  what  would  happen,  and  do  not  represent 
the  actual  course  of  events. 

Note  9.  Significance  of  the  Maccabean  Conflict.  The  with- 
drawal of  Lysias  from  Judea  in  162  b.  c.  marked  the  close  of  the 
desperate  conflict  for  religioujs  liberty.  Israel's  faith,  wliich  had  been 
threatened  with  extinction,  was  saved  to  the  world.  But  though 
there  was  henceforth  no  effort  made  to  compel  the  Jews  to  exchange 
their  own  religious  institutions  for  the  customs  of  the  Greeks,  the 
contest  was  now  continued  among  themselves.  The  Chasidim,  or 
strict  national  party,  who  had  led  in  the  struggle  for  freedom, 
were  bitterly  opposed  to  the  liberals,  or  Hellenizing  ])arty,  whom  they 
regarded  as  apostates  from  the  faith,  and  were  in  turn  regarded  as 
outlaws.  In  this  fierce  strife  of  j^arties  fortune  favored,  for  a  time, 
0    the  Ilcllenizers  to  such  an  extent  that  their  opponents  were  nearly 


196  Prepai'atioris  for  Christianity  Lesson 

wiped  out.  But  through  continued  struggle  of  rival  claimants  for 
the  throne  of  Syria,  there  came  finally  a  happy  turn  of  events  that 
placed  the  Maccabean  family  at  the  head  of  a  semi-independent 
Jewish  state. 

Additional  Reading  References. 

(/)  On  Maccabees,  and  books  of  Maccabees,  see  Bible  dictionaries; 
new  English  translation,  in  Kent's  IsraeVs  Hist,  and  Biog.  Narratives, 
pp.  387-467.  {2)  On  the  Maccabean  period  of  Jewish  history,  see 
Riggs,  History  of  the  Jewish  People,  Maccahean  and  Roman  Periods, 
pp.  3-139.  {3)  On  the  new  heroic  age  in  Jewish  history,  see  H.  P. 
Smith,  Old  Testament  History,  pp.  441-469.  (4)  For  commentary 
on  the  First  Book  of  Maccabees,  see  Cambridge  Bible  Series.  (5) 
For  commentary  on  Daniel,  ch.  11,  see  Driver,  in  Cambridge  Bible, 
Daniel. 

Review  and  Preliminary  Questions. 

1.  What  is  the  probable  date  of  the  Book  of  Jonah.?  2.  State 
some  reasons  why  the  book  should  not  be  regarded  as  literal  history. 
3.  What  seems  to  have  been  the  prevailing  tendency  among  the  Jews 
against  which  it  was  a  protest.?  4.  In  what  respects  does  the  book 
reflect  Israel's  attitude  toward  the  Gentile  world.?  5.  What  noble 
picture  of  Jehovah's  attitude  toward  the  heathen  nations  is  presented 
in  this  book?  6.  What  is  the  subject  of  our  present  lesson.?  its 
object .? 

Questions  on  the  Lesson. 

1.  How  was  Palestine  affected  by  the  conquests  of  Alexander.? 
(Note  2.) 


2.  What  were  the  experiences  of  the  Jews  under  Antiochus  Epiph- 
anes  after  his  first  Egyptian  campaign? 


3.  How  did  Antiochus  try  to  destroy  the  Jewish  faith  and  worship  ? 


4.  What  are  the  main  sources  of  our  information  respecting  the 
Maccabean  struggle?     (Note  3.) 


5.  Into  what  two  parties  had  the  Jews  been  divided  by  the  at- 
tempts to  Grecianize  them?     (Note  4.)  ^ 


Thirty-four  j^f^^  Mcicccihean  Struggle  197 

6.  Describe  briefly  how  the  religious  war  broke  out. 


7.  What  disastrous  interpretation  of  the  Sabbath  law  was  held 
at  first?     (Note  5.) 


8.  How  did  Judas  Maccabeus  become  the  leader  of  the  insur- 
rection ? 


9.  Describe  some  of  his  early  victories. 


10.  For  what  memorable  event  did  these  victories  prepare  the 
way?     (Note  6.) 


11.  How  did  the  death  of  Antiochus  Epiphanes  affect  the  situation 
in  Judah?     (Note  7.) 


12.  How  did  the  Jews  eventually  regain  their  religious  freedom? 


13.  What    results    were    achieved    by   the    Maccabean    struggle? 
(Note  9.) 


14.  Which  of  the  two  parties  among  the  Jews  gained  the  supremacy 
over  the  other? 


Questions  for  Consideration. 

1.  If  the  strict  Jews  conscientiously  believed  that  the  Sabbath  law 
forbade  self-defense  on  that  day,  was  it  right  for  them  to  adopt  the 
advice  of  Mattathias? 

2.  What  reasons  may  have  kept  the  writer  of  1  Maccabees  from 
mentioning  the  name  of  God  in  the  book? 


198  Preparations  for  Christianity  Lesson 

Note-book  Work. 

Insert  on  the  historical  chart  the  leading  events  mentioned  in 
this  lesson,  and  their  respective  dates. 

Write  a  brief  sketch  of  Judas  Maccabeus. 

Bible  Text.    "Turn  us  again,  O  Jehovah  God  of  hosts; 

Cause  thy  face  to  shine,  and  we  shall  be  saved.'*  Ps.  80:19. 


Lesson  35.    THE  KINGDOM  OF  GOD.    Messianic  Visions  of 
Jehovah's  Reign. 

Scripture  Reading:  The  Ideal  Ruler.     Is.  11:1-10. 

Note  1.  Object  of  the  Lesson.  To  show  the  nature  of  Israel's 
messianic  hope,  and  to  trace  its  development  and  ultimate  fulfilment. 

Note  2.  The  Term  "Messiah."  Saul  (1  Sam.  10:1),  David 
(1  Sam.  16: 13),  and  Solomon  (1  Ki.  1:39)  were  solemnly  consecrated 
for  the  kingship  by  the  pouring  of  holy  oil  on  their  heads.  By  a 
similar  rite  priests,  and  occasionally  prophets,  were  set  apart  for 
their  sacred  duties.  But  since  the  Hebrew  king  was  regarded  as 
Jehovah's  representative,  David  properly  spoke  of  Saul  as  "  Je- 
hovah's anointed"  (1  Sam.  24:6).  This  word  "anointed"  trans- 
lates the  Hebrew  word  "  messiah."  Naturally,  therefore,  when  the 
Hebrew  people  in  later  times  began  to  look  for  a  great  deliverer,  or 
ideal  king,  they  thought  of  him  in  a  pre-eminent  sense  as  Jehovah'^ 
Messiah,  or  simply  the  Messiah.  When,  still  later,  the  Hebrew 
Scriptures  were  translated  into  Greek,  "  christos,"  the  Greek  equiva- 
lent of  "  messiah,"  took  its  place,  and  thence  passed  into  the  New 
Testament  as  a  designation  for  the  Prophet  of  Nazareth,  "  the 
Christ"  (Mt.  16:16),  and  then  into  general  use  as  a  proper  name, 
e.  g.,  '*  Christ  is  the  end  of  the  law  unto  righteousness  "  (Rom.  10:  4). 

Note  3.  The  Messiah  of  National  Triumph.  So  long  as  the 
Israelites  thought  of  Jehovah  as  a  mere  national  God  they  also 
thought  of  His  power  as  restricted  to  the  bestowment  of  material 
prosperity  and  victory  in  war.  If  He  was  the  true  God  it  was  in- 
conceivable that  He  could  be  overcome  by  the  gods  of  other  nations, 
or  that  He  would  permit  His  own  people  to  be  destroyed,  however 
He  might  chastise  them  for  their  sins.  The  destiny  which  it  was 
believed  that  He  had  in  store  for  Israel  was  a  great  political  empire 
built  up  by  military  conquest  under  a  king  like  David.     This  purely 


Tidrty-nve  rj.^  Kingdom  of  God  199 

national  aspect  of  the  messianic  hope  appears  in  the  prophetic 
stories  of  the  promises  to  Shem  (Gen.  9:27),  Abraham  (Gen.  12:3), 
Jacob  (Gen.  27:27-29),  and  David  (2  Sam.  7:5-16).  The  same 
expectation  of  political  supremacy  appears  in  the  prophecy  of 
Balaam  (Num.  24:5-9,  17-19)  and  in  the  song  of  Moses  (Deut. 
18:15-19).  • 

Note  4.  The  Messiah  of  a  Miraculous  Consummation.  The 
Oriental  mind  likes  to  think  of  God  as  accomplishing  His  purposes 
by  direct  interposition  rather  than  by  the  ordinary  processes  of  nature 
and  history.  Accordingly,  a  very  popular  form  of  the  messianic 
hope  was  that  which  regarded  the  establishment  of  the  kingdom  of 
God  as  brought  about  by  miraculous  means.  At  some  future  time, 
"  the  day  of  Jehovah,"  He  would  reveal  Himself  in  glory  and  majesty 
to  execute  judgment  on  the  nations.  This  "  great  and  terrible 
day,"  the  turning-point  in  human  history,  is  to  be  ushered  in  by 
"  wonders  in  the  heavens  and  in  the  earth;  blood,  and  fire,  and  pillars 
of  smoke."  The  sun  shall  be  darkened,  the  moon  be  turned  into 
blood,  and  "  the  earth  shall  stagger  like  a  drunken  man,  and  shall 
sway  to  and  fro  like  a  hammock"  (Is.  13:6-13;  24: 16/>23;  Joel 
<2:30,  31;  Amos  8:8-10).  At  first  the  self-complacent  Israelites, 
who  regarded  themselves  as  Jehovah's  favorites,  were  disposed  to 
hail  with  joy  the  advent  of  His  day  as  a  time  when  He  would  not  only 
destroy  their  enemies  but  crown  them  with  honor  and  glory.  But 
the  true  prophets,  with  a  clearer  insight  into  the  righteous  character 
of  Jehovah,  declared  that  it  would  be  a  day  of  sifting  for  Israel  also, 
a  day  to  be  awaited  with  the  utmost  dread,  since  the  sinners  in  the 
nation  were  to  share  in  the  punishment  of  Jehovah's  enemies  (Jer. 
30:7;  Amos  5:18-20;  Zeph.  1:18;  2:2,  3;  Mai.  3:2;  4:1,  5).  But 
the  righteous  Israelites,  who  had  kept  their  covenant  with  Jehovah, 
He  would  gather  together  from  all  parts  of  the  earth.  The  house 
of  David,  brought  very  low,  would  again  be  enthroned  in  splendor, 
the  ruined  places  would  be  rebuilt,  material  blessings  in  richest 
abundance  would  be  poured  out,  sorrow  and  sighing  would  cease, 
and  Israel  would  rule  over  the  nations  either  by  conquest  or  by  their 
voluntary  acceptance  of  Jehovah  as  their  God  (Is.  2:2-4;  35:10; 
43:5-7;  45:25;  ch.  60;  65:19;  Amos  9:11-15;  Ezek.  chs.  38,  39; 
Joel  2:18-20;  Zech.  ch.  14). 

Note  5.  The  Higher  Ethical  and  Spiritual  Form  of  the  Messianic 
Hope.  The  higlicst  form  readied  by  tlic  messianic  hope  wjis  its 
vision  of  an  ideal  kingdom  of  God.  This  was  to  be  established 
neither  by  military  conquest  nor  by  stupendous  miracles,  but  by  an 


200  Preparations  for  Christianity 


Lesson 


inward  moral  transformation  that  would  make  Israel  joyfully  obedient 
to  Jehovah's  rule.  His  will,  instead  of  being  inscribed  on  tables  of 
stone,  is  then  to  be  written  in  the  heart.  This  kingdom  could  come 
only  when  Israel  had  sincerely  repented  and  forsaken  its  sins.  A 
truly  converted  and  righteous  people  would  thus  be  fitted  to  make 
known  to  all  the  nations  Jehovah's  majesty  and  glory.  His  justice 
and  love,  so  that  they  also  would  join  in  His  worship  (Is.  1:25-27; 
2:2-4;  44:21-23;  Jer.  31:31-34). 

Sometimes  the  instrument  by  whom  this  spiritual  transformation 
is  wrought  is  conceived  of  as  a  prophet  like  Moses  (Deut.  18: 15,  18). 
Sometimes  Israel  itself,  redeemed  and  purified,  is  personified  as 
Jehovah's  servant,  called  to  be  a  prophet- nation  to  the  other  nations 
(Is.  41:8-16;  42:1-7:  44:1-5).  Then,  again,  this  personification 
rises  almost  into  the  definiteness  of  an  ideal  person  who  by  his  un- 
merited sufferings  and  vicarious  death  works  out  a  glorious  redemp- 
tion (Is.  52:13—53:12). 

When  the  redemptive  work  of  Jehovah's  servant  is  complete,  all 
the  nations  will  be  brought  under  Jehovah's  gracious  rule.  This 
rule  will  be  embodied  in  an  ideal  Messianic  King  whose  endless 
reign  will  be  characterized  by  righteousness  and  universal  peace  and  • 
happiness.  So  pervasive  will  be  the  influence  of  His  gentle  reign 
that  even  wild  beasts  will  become  tame  and  cease  to  prey  one  upon 
another  (Is.  9:2-7;  11:1-10). 

Note  6.  The  Fulfilment  of  Messianic  Prophecy  in  Jesus  of 
Nazareth.  Aside  from  these  three  main  aspects  of  the  messianic 
hope  there  were  numerous  side  developments  which  introduced  not 
only  variant  but  apparently  contradictory  types.  Some  held  that 
Jehovah  alone  was  to  be  Israel's  deliverer  (Hag.  2:6,  21,  22),  others 
that  the  deliverance  was  to  be  wrought  by  some  divinely  appointed 
agent.  Some  thought  that  this  agent  would  be  a  great  king  descended 
from  the  house  of  David,  and  tliat  he  would  set  up  his  throne  in  Zion, 
and  then  conquer  the  hostile  nations  (Ps.  2).  Others  imagined  that 
his  rule  would  not  begin  until  after  the  deliverance  had  been  wrought. 
Some,  following  the  suggestion  in  Is.  ch.  53,  dismissed  entirely  the 
idea  of  a  conquering  Messiah,  and  looked  for  one  who  by  his  suft'erings 
would  bring  salvation.  Again  he  is  described  as  "  a  priest  for  ever 
after  the  order  of  Melchizedek  "  (Ps.  110:4).  When  the  attempt 
was  made  to  combine  all  these  different  ideas,  the  result  was  hopeless 
confusion. 

Not  until  after  Jesus  had  completed  His  mission  did  men  of 
spiritual  insight  perceive  that  all  that  was  noblest  and  most  signifi- 


Thirty-five  fj^^  Kingdom  of  God  201 

cant  in  these  seemingly  irreconcilable  ideas  were  realized  in  Him. 
He  was  a  son  of  David  as  well  as  the  Son  of  God.  He  founded  the 
true  kingdom  of  God,  and  is  evermore  extending  it  among  the  nations 
by  spiritual  conquests.  As  a  prophet  He  revealed  the  will  and  pur- 
poses of  God,  as  humanity's  high  priest  He  offered  Himself  as  a 
voluntary  sacrifice  to  touch  and  transform  the  hearts  of  men  and 
thus  take  away  the  sin  of  the  world.  His  spiritual  dominion  is 
destined  to  be  universal  and  everlasting,  and  so  far  as  the  nations 
acknowledge  His  righteous  rule,  they  enjoy  unending  peace  and 
prosperity. 

Additional  Reading  References. 

(i)  Historical  development  of  Israel's  messianic  ideals.  Kent, 
Sermons,  Epistles,  and  Apoccdypses  of  Israel's  Prophets,  pp.  39-48. 
(2)  The  hope  of  Israel.  Schultz,  Old  Testament  Theology,  vol.  ii, 
pp.  354-450.  (3)  Articles  in  Bible  dictionaries  on  "  Messiah," 
"  Day  of  Jehovah,"  "  Eschatology,"  "  Religion  of  Israel,"  etc. 

Review  and  Preliminary  Questions. 

1.  What  actions  on  the  part  of  the  Greek  rulers  of  Palestine 
precipitated  a  religious  war  in  170  b.  c.  ?  2.  Who  was  the  first  to 
raise  the  standard  of  revolt?  3.  Who  was  the  chief  figure  in  the 
subsequent  struggle?  4.  Describe  briefly  the  purification  and  reded- 
ication  of  the  temple.  5.  What  did  the  Jews  gain  by  this  conflict? 
6.  What  is  the  subject  of  this  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  What  is  the  meaning  of  the  term  "  messiah"?      (Note  2.) 


2.  To  whom   was   the  term   pre-eminently   applied   in  the   Old 
Testament? 


3.  How  is  the  title  "  Messiah  "  related  to  the  title  **  Christ"? 


4.   What    was    generally    understood    by    the    national    messiah? 
(Note   3.) 


202  Preparations  for  Christia^iity  Lesson 

5.  What  was  meant  by  "  the  day  of  Jehovah"  ?      (Note  4.) 

6.  What  were  the  popular  expectations  in  connection  with  it? 

7.  What  did  the  prophets  teach  respecting  it? 

8.  What  was  the  highest  form  of  the  messianic  hope  ?     (Note  5.) 

9.  Through  whom  was  the  realization  of  this  hope  expected? 

10.  How  would  this  spiritual  redemption  affect  the  world? 


11.  What  shows  the  wide  popular  interest  in  the  messianic  hope? 
(Note  6.) 


12.  In  whom  were  the  noblest  aspects  of  Israel's  hope  finally 
realized  ? 


Questions  for  Consideration. 

1.  How  is  the  New  Testament  idea  of  a  final  and  universal  judg- 
ment related  to  the  Old  Testament  idea  of  the  *'  day  of  Jehovah"  ? 

2.  Of  the  two  conceptions  presented  in  Notes  4  and  5,  which  seems 
to  embody  the  most  truth? 

3.  W^hich  gives  the  greater  inspiration  for  Christian  service  ? 

Bible  Text.  "Unto  us  a  child  is  born,  unto  us  a  son  is  jriven;  and  the 
government  shall  be  upon  his  shoulder:  and  his  name  shall  be  allied  Won- 
derful, Counsellor,  Mighty  God,  Everlasting  Father,  Prince  of  Peace.  Of  the 
increase  of  his  government  and  of  peace  there  shall  be  no  end."     Is.  9;  6,  7. 


Thirty-six  Later  Developments  of  Judaism  203 

Lesson  36.     LATER  DEVELOPMENTS  OF  JUDAISM.     Rise  of 
the  Pharisees  and  the  Sadducees. 

Scripture  Reading:  Paul  before  the  Sanhedrin.     Acts  23: 1-10. 

Note  1.  Object  of  the  Lesson.  To  show  how  certain  Jewish 
institutions  and  parties  arose  in  the  centuries  immediately  preceding 
the  New  Testament  period. 

Note  2.  The  Exaltation  of  the  Law.  After  the  fall  of  the  Jewish 
state  and  the  destruction  of  the  temple,  the  law,  in  its  successive 
expansions,  became  the  chief  bond  of  union  for  the  widely  scattered 
nation.  Prophets  like  Ezekiel  dreamed  of  its  adoption  as  the  central 
regulative  authority  in  the  restored  Israel;  and  poets,  Uke  the  author 
of  Ps.  119,  found  their  chief  joy  in  meditating  on  its  requirements. 
Obedience  to  the  law  in  every  particular  was  regarded  as  the  supreme 
duty  of  every  pious  Israelite.  In  proportion  as  reverence  for  the  law 
increased,  the  theory  of  its  di\ane  origin  was  elaborated  into  greater 
detail.  At  first  it  was  supposed  that  the  legislative  portions  only  had 
been  given  by  inspiration,  but  later  it  was  affirmed  that  the  historical 
setting  also  (Lesson  32,  Note  3)  had  been  not  merely  inspired,  but 
dictated  to  Moses  word  by  word  during  the  forty  days  on  Sinai  (Ex. 
31:18;  34:27,  28).  "  He  who  says  that  Moses  wrote  even  one  verse 
of  his  own  knowledge,"  declared  the  rabbis,  "  is  a  denier  and  despiser 
of  the  word  of  God."  The  narrative  thus  received  included  even  the 
account  of  Moses'  own  death  (Deut.  34:5-12),  which  is  said  to  have 
caused  him  to  weep  while  writing  it.  When  it  was  seen  that  dictation 
involved  the  possibility  of  error  on  Moses'  part,  the  theory  was 
abandoned  for  the  doctrine  that  the  ^n^uiir^  Pentateuch  (the  Tliorah) 
was  handed  to  Moses  in  faultless  form.  To  deny  its  sacredness  was 
an  unpardonable  sin.  "  He  who  asserts  that  the  Thorah  is  not  from 
heaven,"  said  the  rabbis,  "  has  no  part  in  the  future  world,"  The 
law,  accordingly,  came  to  be  regarded  as  the  complete  and  infallible 
expression  of  Jehovah's  will;  acceptance  of  the  law  was  the  con- 
dition of  union  with  Ilis  people,  and  divine  rewards  in  time  and 
eternity  were  proportioned  to  the  strictness  with  which  the  law  was 
kept. 

Note  3.  The  Scribes.  When  enjoyment  of  personal  and  national 
blessings  came  to  be  regarded  as  depending  on  a  strict  obedience  to 
the  divine  law,  a  knowledge  and  understanding  of  its  precepts  became 
matters  of  prime  importance.  At  first  the  study  of  the  law  and  the 
application  of  its  principles  to  the  innumerable  details  of  everyday 


204  Preparations  for  Christianity 


Lesson 


life  was  the  duty  of  the  priests.  But  with  the  rising  reverence  for  it, 
its  study  and  exposition  acquired  an  importance  that  demanded  the 
closest  attention.  Hence  there  gradually  arose  outside  of  the  priest- 
hood an  independent  class  composed  of  pious  laymen  who  made 
it  their  chief  business  to  know  the  law  and  to  interpret  it  to  the 
common  people.  In  the  former  capacity  they  were  known  as  scribes, 
and  in  the  latter  as'  rabbis.  Naturally  they  became  the  zealous 
guardians  of  the  law,  and  in  this  respect  presented  a  marked  contrast 
to  the  priests,  many  of  whom  in  and  after  the  Maccabean  period  were 
attracted  by  heathen  culture  and  cared  but  little  for  the  laws  and 
customs  of  the  fathers.  The  scribes,  on  the  contrary,  by  their  zeal 
and  devotion  acquired  a  great  reputation  among  the  people  over 
whom,  as  religious  teachers,  they  exercised  a  controlling  influence. 
They  never  possessed  political  power,  but  as  legal  experts  they 
formed  a  large  part  of  the  seventy  elders  who  composed  the  Sanhedrin, 
the  supreme  court  of  the  Jews  in  their  later  history.  As  a  class  the 
scribes  were  narrow,  exclusive,  and  ambitious  of  honor,  especially 
from  their  disciples.  In  social  life  they  claimed  the  first  rank.  They 
were  sla\dsh  followers  of  tradition.  If  previous  rabbis  had  decided  a 
question  in  a  certain  way,  it  was  regarded  as  almost  criminal  to  vary 
from  it  in  any  particular.  In  practical  religion  their  original  zeal  to 
do  what  Jehovah  required  soon  degenerated  into  a  cold,  bigoted 
formalism,  satisfied  with  fulfilling  trivial  demands  about  tithes,  fast- 
ing, trimmings  on  garments,  and  ceremonial  defilements,  while  utterly 
indifferent  to  the  higher  laws  of  justice,  mercy,  and  truth. 

Note  4.  The  Pharisees.  As  distinguished  from  the  scribes,  who 
were  a  professional  class,  the  Pharisees  were  a  religious  party.  They 
w^ere  composed  of  those  among  the  people  who  spared  themselves  no 
pains  in  carrying  into  actual  practice  the  complicated  rules  and  legal 
principles  formulated  by  the  scribes.  Though  the  Pharisees  as  a 
distinct  party  did  not  appear  until  the  latter  half  of  the  second  century 
B.  c,  they  represented  a  cleavage  that  went  back  to  the  Babylonian 
exile,  when  the  Jews  were  thrown  into  a  close  contact  with  the 
heathen  world  and  were  either  attracted  by  it  or  driven  into  a  stricter 
observance  of  their  ancestral  laws.  This  cleavage  was  ob\aous  dur- 
ing Nehemiah's  administration  in  Jerusalem,  and  reappeared  con- 
spicuously when  Antiochus  Epiphanes  tried  to  force  the  Jews  to 
adopt  Greek  customs.  The  Chasidim,  or  Pious  (Lesson  34,  Note  4), 
were  those  who  supported  Judas  Maccabeus  in  resisting  these  efforts. 
But  when  Judas  had  won  religious  freedom  a  large  part  of  these 
Chasidim  withdrew  from  the  conflict  with  Syria,  since  to  them  politi- 


Thirty-six  Later  Developments  of  Judaism  205 

cal  independence  or  subjection  to  foreign  rule  were  matters  about 
which  they  cared  Uttle  so  long  as  they  were  undisturbed  in  their 
observance  of  their  religious  laws  and  practices.  They  held  that 
when  the  time  came  for  political  independence  God  would  establish 
it  by  supernatural  means  (Lesson  35,  Note  4).  This  group  gradually 
expanded  into  a  strong  party.  During  the  reign  of  John  Hyrcanus 
(135-105  B.  c),  grandson  of  Mattathias  (Lesson  34,  Note  4),  they 
became  known  as  the  Pharisees,  or  "  separated,"  since  it  was  their 
aim  in  daily  life  to  hold  themselves  rigidly  aloof  from  everything 
heathen  or  impure,  and  even  from  the  common  people,  who  could 
not  keep  the  law  as  the  scribes  interpreted  it.  From  this  time  on  their 
reverence  for  the  law,  reputation  for  piety,  and  devotion  to  national 
ideals  gave  them  great  influence  over  the  people  and  made  them  a 
potent  factor  in  shaping  the  course  of  events.  Though  in  the  main 
a  religious  party,  they  did  not  shrink  from  using  political  means  to 
further  their  ends  when  religious  interests  seemed  to  require  it. 
While  among  them  were  found  noble  examples  of  piety,  they  were  in 
general,  like  the  scribes,  narrow  and  bigoted,  and  in  their  rehgious 
practices  ostentatious  and  hypocritical.  Naturally  the  scribes  almost 
without  exception  were  Pharisees. 

Note  5.  The  Sadducees.  The  tendency  which  produced  the 
Sadducees  (their  name  is  of  uncertain  origin)  must  have  existed  as 
far  back  as  the  beginning  of  the  Hebrew  state.  Their  actual  appear- 
ance as  a  party,  however,  was  contemporaneous  with  that  of  the 
Pharisees.  When  those  who  were  content  with  winning  religious 
freedom  had  withdrawn  from  Judas  Maccabeus,  a  large  number 
remained  who  were  wiHing  to  fight  for  poHtical  independence  also. 
These  continued  to  support  the  Maccabean  princes  when  they  had 
settled  themselves  at  the  head  of  affairs.  They  were  quickly  joined 
by  the  priestly  aristocracy,  the  nobility,  and  the  men  of  wealth  in 
Jerusalem,  most  of  whbm  had  sided  with  Antiochus  in  his  effort  to 
Hellenize  the  Jews.  Now  that  this  policy  had  been  defeated,  they 
found  it  expedient  again  to  announce  their  devotion  to  the  law.  In 
the  main,  they  were  politicians  with  whom  religious  interests  were 
subordinate  to  the  welfare  of  the  state,  which  they  regarded  as  a 
secular  institution  and  not  as  a  religious  community.  They  were, 
accordingly,  sober,  practical  statesmen  who,  coming  into  direct  con- 
tact with  the  surrounding  Gentile  world,  were  forced  to  guide  the 
affairs  of  state  by  a  reasonable  policy,  rather  than  by  the  extravagant 
schemes  of  the  scribes  and  Pharisees.  Seeing  that  their  own  welfare 
depended  on  the  stability  of  the  state,  they  were  content  to  have 


206  Piieparations  for  Christianity  Lesson 

things  remain  as  they  were,  and  rejected  everything  that  was  new. 
In  relation  to  Pharisaic  behefs  and  practices  their  position  was 
mainly  negative.  They  accepted  the  written  law,  but  rejected  the 
scribal  traditions;  they  denied  the  resurrection,  personal  immortality, 
future  rewards  and  punishments,  the  existence  of  angels  and  spirits, 
and  foreordination.  The  scrupulous  attention  of  the  Pharisees  to 
minute  legal  observances  they  regarded  with  disdain.  Being  an 
exclusively  political  party,  they  disappeared  with  the  final  destruction 
of  the  Jewish  state. 

Note  6.  The  Pharisees  and  Sadducees  in  Subsequent  Jewish 
History.  For  two  parties,  so  opposed  in  beliefs,  aims  and  methods  as 
were  the  Pharisees  and  the  Sadducees,  to  develop  peacefully  side  by 
side  was  a  practical  impossibility.  As  each  increased  in  power  the 
time  soon  came  when  the  question  had  to  be  decided  whether  Judah, 
under  the  control  of  the  Pharisees,  should  develop  into  a  purely 
religious  community,  or,  under  the  control  of  the  Sadducees,  into  a 
merely  political  state.  The  ensuing  conflicts  brought  the  nation  to 
the  verge  of  ruin  and  finally  left  it  to  the  mercy  of  its  foreign  foes. 

But  the  chief  reason  for  sketching  the  origin  and  nature  of  these 
parties  is  the  fact  that,  wliile  they  do  not  appear  in  the  Old  Testa- 
ment history,  the  moment  we  open  the  New  Testament  they  con- 
front us  as  determining  factors  not  only  in  the  national  life  of  the  Jews, 
but  in  the  ministry  of  our  Lord  and  in  the  growth  of  the  apostolic 
church.  The  scribes  and  Pharisees  were  the  first  to  manifest  hos- 
tility to  Jesus  because  His  teachings  tended  to  undermine  their 
position  as  religious  leaders,  and  because  He  refused  to  be  such  a 
Messiah  as  they  expected.  Hence  their  repeated  plots  to  destroy 
Him.  The  Sadducees  finally  brought  about  His  death  because,  as 
one  who  stirred  up  the  people,  they  feared  an  insurrection  that  might 
destroy  what  still  remained  of  the  Jewish  state.  It  was  the  Sad- 
ducees, moreover,  as  deniers  of  the  resurrection,  who  became  the 
first  persecutors  of  the  early  church. 

Additional  Reading  References. 

(1)  See  articles  in  Bible  dictionaries  on  "  Scribes,"  "'  Pharisees," 
"  Sadducees,"  "  Essenes,"  "  Zealots,"  "  Synagogue."  (2)  On  the 
growth  of  parties  in  the  Maccabean  state.  Riggs,  TTi.storfj  of  the 
Jeivish  People,  Maccabean  and  Roman  Periods,  pp.  105- 11 6.  (3)  The 
civil  war  precipitated  by  the  Jewish  parties.  Biggs,  TliMory  of  the 
Jeivish  People,  Maccabean  and  Roman  Periods,  pp.  117-136. 


Thirty-six  j^^^^^  Developments  of  Judaism  207 

Review  and  Preliminary  Questions. 
1.  What  is  the  meaning  of  the  term  "  Messiah  "?  2.  What  was 
understood  by  the  national  Messiah?  3.  What  was  the  prevaihng 
expectation  respecting  the  "  day  of  Jehovah  "  ?  4.  In  what  form  did 
the  spiritually-minded  Israelites  cherish  the  Messianic  hope?  5.  In 
whom  were  the  best  aspects  of  this  hope  finally  realized?  6.  What  is 
the  title  of  this  lesson?     its  object? 

Questions  on  the  Lesson. 
1.  After  the  exile  what  was  the  chief  bond  of  union  among  the  dis- 
persed Israelites?     (Note  2.) 


2.  How  did  the  Jewish  teachers  express  their  increasing  estimate 
of  the  sacredness  of  the  law? 


3.  What  led  to  the  formation  of  the  professional  class  known  as 
scribes  ?     (Note  3.) 


4.  In  what  respect  did  they  present  a  contrast  with  the  priests,  the 
official  guardians  of  the  law? 


5.  What  social  positions  did  the  scribes  acquire? 

6.  What  traits  of  character  did  the  scribes  manifest? 

7.  Who  were  the  Pharisees  ?     (Note  4.) 

8.  What  tendency  among  the  Jews  did  they  represent? 


9.  Why  did  a  part  of  the  Chasidim  withdraw  their  support  from 
Judas  Maccabeus? 


^08  Prejparations  for  Christianity 


Lesson 


10.  In   general   what   were   the   aims   and   characteristics   of  the 
Pharisees  ? 


11.  How  did  the  Sadducees  originate?     (Note  5.) 


12.  What  was  their  attitude  toward  the  state? 


13.  In  beHefs  and  practices  how  did  the  Sadducees  differ  from  the 
Pharisees  ? 


14.  How  did  the  development  of  these  two  parties  affect  the  wel- 
fare of  the  state. 5^ 


15.  Why  is  an  acquaintance  with  their  origin  and  characteristics 
of  great  importance? 


Questions  for  Consideration. 

1.  What  conditions  tend  to  develop  an  exaggerated  doctrine  of 
inspiration  ? 

2.  To  what  extent,  if  any,  would  Christianity  suffer  if  the  Scrip- 
tures were  to  be  regarded  as  human  records  with  ordinary  correctness? 

Bible  Text.  "  Except  your  ri<?hteousness  shall  exceed  the  righteousness  of 
the  scribes  and  Pharisees,  ye  shall  in  no  wise  enter  into  the  kingdom  of  heaven." 
Mt.5:20. 


Thirty-seven  j/^  Religion  of  the  Law  209 

Lesson  37.     THE  RELIGION  OF  THE  LAW.     What  it  Accom- 
plished, and  Wherein  it  Fell  Short. 

Scripture  Reading:  Isaiah's  Prophecy  of  "  the  Holy  Seed."     Is.  ch.  6. 

Note  1.  Object  of  the  Lesson.  To  show  how  Jehovah's  purpose 
in  the  choice  and  training  of  Israel  was  fulfilled  notwithstanding  the 
failure  of  the  nation  as  a  whole. 

Note  2.    The  Legal  Religion  a  Reversal  to  a  Lower  Type.    The 

religion  of  the  law  resulted  from  the  enforcement  of  the  priestly  code 
(Lesson  32).  It  incorporated  many  of  the  noble  ideas  of  the  pro- 
phetic religion,  notably  its  lofty  conception  of  God  as  presented  in  the 
first  creation  story  (Gen.  ch.  1).  But  while  these  ideas  in  theory 
remained  fundamental,  in  actual  worship  the  emphasis  was  put  on 
ritual.  The  legal  religion  took  over  the  ceremonies,  sacrifices,  and 
sacred  feasts  which  had  formed  the  staple  of  worship  in  the  old  pre- 
prophetic  religion.  Many  of  them  were  of  heathen  origin,  and  all 
of  them  had  been  rejected  by  the  prophets  as  useless  (Is.  1:10-17; 
Micah  6:6-8;  Hosea  6:6).  Furthermore,  the  legal  religion  fell  back 
on  the  old  and  popular  error  that  Israel  had  been  chosen  by  Jehovah 
for  the  enjoyment  of  distinguished  privileges,  and  not  for  unselfish 
service,  as  the  prophets  had  taught.  Finally,  the  legal  religions  con- 
tinued the  old  breach  between  morality  and  religion  (Lesson  21, 
Note  3),  wliich  the  prophets  had  tried  to  remove.  By  their  preaching 
they  had  sought  to  bring  the  worshiper  into  close  personal  relations 
with  God,  and  thus  to  inspire  a  genuine  love  for  righteousness.  But 
the  religion  of  the  law  thrust  a  complicated  ritual  system  between  man 
and  his  Maker,  with  the  result  that  morality  became  more  a  matter 
of  external  performance  than  of  inward  character  and  close  personal 
relations  with  God. 

Note  3.  Wherein  the  Law  Fell  Short.  {!)  The  law  could  define 
only  lower  kinds  of  duty.  It  could  prescribe  the  various  kinds  of 
offerings  or  sacrifices  to  be  brought  to  the  priests,  what  kinds  of  food 
were  clean  or  unclean,  and  how  to  slaughter  beasts  for  food;  and  it 
could  forbid  oppression,  dishonesty,  unchastity,  idolatry,  bribery,  and 
the  like.  But  no  law  can  define  those  higher  duties  that  spring  from 
love,  mercy,  patriotism,  faith,  piety,  or  loyalty  toward  man  and  God. 
Hence  one  might  have  rendered  most  scrupulous  obedience  to  the 
letter  of  the  law,  and  failed  entirely  in  respect  to  duties  that  lie  beyond 
its  province. 

(^)  The  law  made  no  distinction  between  ceremonial  and  moral 
duties.     The  former   were  considered   equally  important  with  the 


210  Preparations  for  Christianity 


Lesson 


latter.  The  reason  for  not  defiling  oneself  with  a  ceremonially 
unclean  "  creeping  thing  "  is  the  same  as  for  abstaining  from  the 
worst  of  heathen  practices  or  the  most  abominable  vices,  viz.,  "  I 
am  Jehovah  your  God,"  only  it  is  stated  more  forcibly  in  the  former 
case  (comp.  Lev.  11:41-45  and  ch.  18).  To  overstep  the  limit  of  a 
Sabbath  day's  journey  was  as  great  a  transgression  as  to  lie  or  steal. 
The  result  was  that  any  one  who  desired  a  reputation  for  piety  could 
get  it  more  easily  by  attention  to  minute  external  ritual  rules  than  by 
cultivating  purity  of  heart  and  righteousness  in  conduct. 

(S)  Reioards  and  'penalties  referred  to  this  life  only.  The  law 
made  it  certain  that  its  observance  would  be  rewarded  and  its  neglect 
be  punished.  But  since  these  rewards  and  punishments  were 
limited  to  this  life,  the  conclusion  followed  that  prosperity  was  a  sign 
of  God's  favor,  and  adversity  a  sign  of  His  anger.  This  theory,  once 
established,  had  to  be  maintained  notwithstanding  the  most  con- 
tradictory facts  in  actual  life.  In  spite  of  Job's  earnest  protestations 
of  his  integrity,  his  friends  insisted  that  his  sufferings  were  due  to  sins 
that  he  was  unwilling  to  confess.  When  it  was  impossible  to  charge 
a  misfortune  to  personal  sin,  as  in  the  case  of  the  man  born  blind,  the 
theory  was  saved  by  carrying  the  sin  back  to  the  parents  (Jo.  9:1,  2). 
The  prosperity  of  the  godless  and  the  afflictions  of  the  godly  formed, 
in  view  of  this  theory,  a  standing  puzzle,  a  contradiction  of  the  moral 
order  of  the  universe  (Ps.  73:1-14;  99:1-7;  Job  ch.  21;  Mai.  3:14,  15). 
Another  result  was  the  overweening  pride  and  self-confidence  of  the 
wicked  in  their  prosperity  (Ps.  10:1-13),  and  the  heart-rending 
questionings  and  self-accusations  of  the  righteous  in  their  afflictions 
(Ps.  7:3-5).  No  man  could  know  when  his  life  was  acceptable  to 
God. 

(4)  The  latv  presented  a  constant  temptation  to  substitute  ritual  for 
penitence  and  amendment.  It  is  always  easier  to  do  penance  and 
continue  in  sin  than  to  repent  and  forsake  evil.  There  were,  no 
doubt  many  pious  and  devoted  souls  who  even  under  Judaism  strove 
for  a  righteousness  that  exceeded  a  devotion  to  the  mere  letter  of  the 
law.  But  from  the  whole  trend  of  the  legal  religion  down  to  the  time 
of  Christ  nothing  is  clearer  than  that  the  religious  leaders  as  well  as 
the  mass  of  the  people  were  given  over  to  superficial  formalities, 
vanity,  conceit,  hypocrisy  and  sanctimoniousness. 

(5)  The  final  but  supreme  shortcoming  of  the  law  is  seen  in  the 
fact  that  while  it  emphasized  the  magnitude  of  human  sin  and  guilt,  it 
Inicw  of  no  way  by  which  sin  could  be  overcome  and  guilt  removed.  To 
keep  the  law,  even  as  an  external  requirement,  was  impossible,  and 
the  contemplation  of  this  impossibility  filled  the  thoughtful  mind  with 


Thirty-seven  J/t^  llcU^iQU  of  W  l^'iU        **"^""  211 

despair.  The  sacrifices  liad  no  power  to  take  away  sin,  or  to  bring 
peace  and  comfort  to  the  troubled  conscience.  The  law  in  its  utter 
helplessness  could  only  point  to  the  future  for  salvation  and  happi- 


Note  4.  What  the  Law  Accomplished.  {1)  The  law  taught 
obedience  to  the  will  of  God.  To  a  people  who  for  centuries  had  been 
accustomed  to  a  worship  in  which  the  main  emphasis  was  placed  on 
ritual,  the  religion  of  the  prophets  was  too  high  and  spiritual.  The 
ordinary  man  could  not  grasp  its  meaning,  nor  assimilate  its  teachings. 
At  this  point  the  law  stepped  in  as  a  preparatory  training  which  by 
its  definite  rules  taught  not  only  the  imperative  need  of  submission 
to  the  will  of  God,  but  showed  precisely  how  that  submission  must  be 
rendered.  The  law  was  regarded  as  a  complete  expression  of  the 
will  of  God.     Obedience  to  the  law  was  therefore  obedience  to  God. 

(2)  The  law  deepened  the  sense  of  sin.  By  its  innumerable  regu- 
lations and  prohibitions  that  affected  all  relations  of  life,  the  law, 
especially  as  developed  by  the  scribes,  multiplied  transgression;  for, 
"  where  there  is  no  law,  neither  is  there  transgression  "  (Rom.  4:15). 
But  increase  of  transgression  meant  increase  of  penalty.  The 
broader  the  sweep  of  the  law,  the  greater  the  possibility  of  sin,  and 
the  more  clear  the  impossibility  of  meeting  its  requirements  in  such 
way  as  to  establish  a  true  righteousness.  Thus  the  law  became  a 
tutor  to  lead  men  to  Christ  (Gal.  3:24). 

(3)  The  law  emphasized  the  duty  of  caring  for  the  poor.  Much  of 
the  kindly  and  humane  spirit  of  the  prophetic  religion  was  carried 
over  into  the  priestly  legislation.  Deuteronomy,  the  priestly  law- 
book, retained  its  high  authority.  The  spirit  of  charity  and  loyalty 
thus  inculcated  bears  fruit  still  in  the  ready  help  given  by  the  Jews 
in  all  parts  of  the  world  to  those  of  their  number  who  are  overtaken 
by  poverty  or  distress. 

(4)  The  law  elevated  the  standard  of  morality.  In  comparison  with 
the  laxity  prevalent  in  the  heathen  world  the  purity  of  domestic  life 
among  the  Jews  was  proverbial,  and  has  remained  so  to  this  day. 
The  prohibition  of  marriages  within  close  degrees  of  relationship  pro- 
tected Jewish  communities  from  unions  that  were  a  scandal  even  iii 
the  heathen  world.  The  licentiousness  openly  practised  in  con- 
nection with  heathen  worship,  and  against  which  the  prophets  had 
waged  uncompromising  warfare,  was  suppressed  in  Judaism.  Fi- 
nally, the  attitude  of  the  law  toward  certain  unspeakable  abomina- 
tions, common  among  the  surrounding  nations,  caused  these  vices 
to  be  regarded  among  the  Jews  wit''  llie  utmost  horror. 


212  Preparations  for  Christianity 


Lesson. 


Note  5.  "  The  Holy  Seed."  While  Judaism  as  a  religion  failed  to 
carry  on  the  noble  ideals  of  the  prophets,  these  did  not  perish,  but  con- 
tinued to  be  cherished  by  an  inner  portion  of  the  people,  an  Israel 
within  Israel,  which  Isaiah  called  "  the  holy  seed."  It  is  to  these 
devout  souls  that  we  owe  many  of  the  later  Psalms  that  amidst  in- 
creasing formalism  continued  to  voice  the  spiritual  teachings  and 
lofty  aspirations  of  the  prophets  (Ps.  40:6-8;  50:7-15;  51:16,  17;  69: 
30,  31).  They  show  that  even  under  the  rule  of  the  law  there  sprang 
up  and  flourished  a  religious  life  so  intense  and  genuine  that  in  its 
songs  the  purest  and  noblest  aspirations  of  all  subsequent  generations 
have  found  their  completest  expression.  At  the  opening  of  the  New 
Testament  history  we  see  this  "  holy  seed,"  the  supreme  product  of 
the  Old  Testament  religion,  represented  in  such  devout  souls  as 
Zacharias  and  Elisabeth,  Simeon  and  Anna,  Nathanael  "  the  Israelite 
without  guile,"  and  many  others  who,  like  them,  were  "  looking  for 
the  consolation  of  Israel,"  and  who  welcomed  the  Messiah  the 
moment  He  appeared. 

Additional  Reading  References. 

(1)  The  legal  religion  a  retrogression.  Marti,  Religion  of  the  Old 
Testament,  pp.  215-220.  (2)  Merits  in  the  law.  Addis,  Hebrew 
Religion,  pp.  301-304.  (3)  The  system  of  morality  inculcated  by  the 
law.  Hastings'  Did.  Bible,  extra  vol.,  pp.  722,  723.  (4)  The  reli- 
gious ideas  pervading  the  Psalms,  Ibid.,  pp.  723,  728. 

Review  and  Preliminary  Questions. 

1.  What  estimate  was  placed  on  the  law  by  later  Judaism?  2. 
What  was  the  origin  and  character  of  the  scribes  .^  3.  What  were 
some  of  the  distinguishing  traits  of  the  Pharisees  .^^  4.  In  what  re- 
spects did  the  Sadducees  differ  from  the  Pharisees.'^  5.  Why  is  a 
knowledge  of  these  parties  important?  6.  What  is  the  subject  of 
this  lesson?     its  object? 

Questions  on  the  Lesson. 

1 .  What  did  the  legal  religion  take  over  from  the  prophetic  ?  (Note 
2.) 


2.  What  three  characteristics  of  the  pre-prophetic  religion  were 
jXM'petuatcd  in  the  legal  religion? 


Thirty-sevm  The  Religion  oj  tlw  Law  213 

3.  What  kind  of  duties  did  the  law  fail  to  define?     (Note  3.) 


4.  Show  how  the  law  made  no  distinction  between  ceremonial  and 
moral  duties. 


5.  What  resulted  from  referring  rewards  and  penalties  to  this  life 
only  ? 


6.  What  resulted  from  substituting  ritual  for  repentance? 

7.  What  was  the  chief  shortcoming  of  the  law? 


8.  What  meritorious  result  was  brought  about  by  the  law  in  relation 
to  obedience?     (Note  4.) 


9.  What  did  the  law  accomplish  respecting  the  sense  of  sin? 

10.  What  social  duty  did  it  emphasize? 

11.  In  what  respects  did  it  elevate  moral  standards? 

12.  What  is  meant  by  "  the  holy  seed  "?     (Note  5.) 


13.  What  is  the  testimony  of  the  Psalms  as  to  a  survival  of  the  pro- 
phetic religion  in  the  truly  pious  part  of  the  nation? 


214  Preparations  jor  Christianity  Lesson 

14.  What  examples  of  it  appear  at  the  beginning  of  the  New  Testa- 
ment period? 


Questions  for  Consideration. 

1.  What  was  the  attitude  of  Jesus  toward  the  prophetic  and  the 
legal  types  of  religion? 

2.  Which  of  these  two  types  is  the  more  popular  to-day?     State 
reasons. 

Bible  Text.     "  I  will  praise  the  name  of  God  with  a  song. 
And  will  magnify  him  with  thanksgiving. 
And  it  will  please  Jehovah  better  than  an  ox. 
Or  a  bullock  that  hath  horns  and  hoofs." 

Ps.  69:30,  31. 


Lesson   38.     OTHER   PREPARATIONS    FOR    CHRISTIANITY. 

How  Greece  and  Rome  Paved  the  Way  for  its  Rapid  Spread. 

Scripture  Reading:   The  World-kingdoms  and  the  Kingdom  of  God.     Dan.  2:25-45. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  wide  spread 
of  the  Greek  language  and  culture,  and  the  extension  of  the  Roman 
empire  and  the  reign  of  law  over  most  of  the  known  world,  helped 
to  prepare  the  way  for  the  rapid  diffusion  of  Christianity. 

Note  2.  Israel's  Faith  Preparatory  for  a  Universal  Religion. 
Antiochus  Epiphanes  sought  by  force  to  make  the  worship  of  the 
Greek  gods  universal  throughout  his  dominions;  but  not  even  he 
dreamed  of  a  religion  for  all  nations  and  races  over  the  entire  earth. 
Heathen  philosophers  scoffed  at  the  idea,  and  declared  that  every 
people  needed  its  own  forms  of  worship  as  much  as  it  needed  its  own 
language,  customs,  and  laws.  The  emperor  Julian  declared  that 
"  the  union  of  all  nations  in  one  religion  is  an  absurdity."  As  a 
whole  the  Jewish  people  were  exclusive  and,  especially  in  the  later 
periods  of  their  history,  almost  fanatically  intolerant  toward  strangers. 
They  made  participation  in  the  promises  and  blessings  of  Israel's 
faith  depend  on  a  virtual  abandoning  of  one's  own  nationality  and 
becoming  a  Jew.  But  the  Hebrew  prophets  from  Isaiah  on  had 
nobler  conceptions  of  Jehovah's  character  and  love.  To  them  He 
was  the  God  of  the  whole  earth.  In  their  ins])ired  vision  they  caught 
sight  of  a  day  when  "  the  earth  shall  be  full  of  the  knowledge  of 
Jehovah,  as  the  waters  cover  the  sea."     This  idea,  lost  sight  of  in 


Thirty-eigM  Q^j^^  Preparations  for  Christianity  215 

later  Judaism,  became  fundamental  in  Christianity.  For  the  reali- 
zation of  this  idea  Greece  and  Rome  became  important  though 
unconscious  instruments. 

Note  3.  The  Diffusion  of  the  Greek  Lan^age.  The  conquests 
of  Alexander  in  the  fourth  century  b.  c.  and  his  Ilellenizing  policy 
made  the  Greek  tongue  the  language  of  commerce  and  culture  in 
southern  Europe,  western  Asia,  and  northern  Africa.  It  thus  became 
a  medium  of  communication  in  all  civilized  countries.  Even  before 
the  Romans  became  the  political  masters  of  the  known  world,  they 
themselves  had  been  to  a  considerable  extent  mastered  by  Greek 
thought.  Among  the  educated  classes  Greek  was  spoken  almost  as 
freely  as  Latin.  This  spread  of  a  common  language  enabled  the  first 
preachers  of  the  Gospel  to  carry  their  message  from  land  to  land 
without  the  necessity  of  learning  a  new  language  in  passing  from  one 
to  another.  Furthermore,  the  Greek  language  was  the  most  perfect 
medium  ever  devised  for  expressing  the  finest  shades  of  thought.  In 
the  schools  of  Alexandria,  where  the  Hebrew  Scriptures  were  trans- 
lated into  Greek,  the  language  had  been  still  further  enriched  by  a 
religious  vocabulary  that  enabled  it  to  convey  the  subtlest  distinctions 
of  Christian  thought.  That  the  New  Testament  was  written  in  this 
language,  fitted  to  express  the  noblest  thoughts  and  finest  emotions, 
was  surely  no  accident. 

Note  4.  The  Influence  of  Greek  Philosophy.  The  Platonic 
philosophy  in  its  speculations  about  the  universe  had  reached  the  idea 
of  one  supreme  God,  but  of  His  character  or  will  it  knew  nothing.  Its 
speculations  served  only  to  undermine  the  faith  of  the  cultured  classes 
in  their  ancestral  gods,  and  were  able  to  offer  nothing  as  a  substitute. 
Nor  was  it  able  to  lift  the  ignorant  masses  out  of  the  superstition  and 
moral  degradation  into  which  tliey  had  fallen.  The  Stoic  philosophy 
in  a  few  instances  developed  a  stern  and  heroic  morality,  "  the  courage 
never  to  submit  or  yield  ";  but  it  glorified  human  pride,  and  by  attrib- 
uting all  events  to  fate  destroyed  any  lingering  sense  of  dependence 
on  a  divine  being.  The  Epicurean  philosophy  declared  that  pleasure 
was  the  end  of  life.  But  the  common  people,  casting  aside  the  quali- 
fications with  which  Epicurus  guarded  this  declaration,  made  it  de- 
structive of  all  virtue  and  morality,  and  a  justification  of  sensuality, 
gluttony  and  lust.  Thus  the  philosophers,  who  professed  to  be 
seekers  after  truth,  and  who  should  have  been  helpful  in  leading  the 
people  into  a  higher  and  purer  faith,  became  the  most  potent  instru- 
ments in  destroying  whatever  faith  still  remained.  Among  the 
Romans,  over  whom  Greek  enlightenment  exercised  an  attractive 


216  Preparations  for  Christianity 


Lesson 


influence,  the  same  philosopliical  scepticism  took  root  and  bore 
similar  pernicious  fruit.  Under  such  influences  the  old  Greek  and 
Roman  religions  broke  down  entirely,  and  in  some  measure  cleared 
the  field  for  the  introduction  of  Christianity. 

Note  5.  The  Roman  Empire.  From  the  dawn  of  history  the 
ancient  world  had  been  broken  up  with  warring  nations.  Sometimes 
a  number  of  these  were  by  conquest  combined  into  great  empires, 
like  Assyria,  Babylonia,  or  Persia.  But  until  Alexander  no  great 
conqueror  had  conceived  the  idea  of  imposing  his  own  language  and 
civilization  on  the  subject  peoples.  To  some  extent  this  policy  was 
carried  out  by  his  successors,  and  it  assisted  in  bringing  about  that 
remarkable  unification  of  the  nations  which  was  achieved  by  the 
Roman  legions.  When  Augustus  seated  himself  on  the  throne  the 
empire  embraced  nearly  the  entire  known  world.  Conquests  could 
extend  no  further.  Within  this  stupendous  empire  national  barriers 
were  broken  down,  mutual  hatred  and  exclusiveness  were  swept  away, 
social  and  political  intercourse  was  established,  and  over  the  mag- 
nificent military  roads  of  the  empire  the  humblest  traveler  could  pass 
with  ease  and  safety  throughout  the  civilized  world.  Thus  the  sway 
of  the  imperial  scepter  was  rapidly  developing  the  idea  of  a  universal 
dominion,  and  poets  and  seers  stood  ready  to  clothe  the  vision  in 
inspiring  words.  All  this  helped  to  prepare  the  nations  for  the  proc- 
lamation of  the  universal  kingdom  of  God  promised  in  the  Hebrew 
Scriptures.  Furthermore,  in  13  b.  c,  Augustus  became  Pontifex 
Maximus,  the  supreme  ofiicial  of  the  Roman  state  religion.  Thereby 
the  ideas  of  empire  and  church  became  again  united  after  having 
been  separated  since  the  expulsion  of  the  Tarquins,  and  this  still 
further  helped  the  people  to  grasp  the  idea  of  a  true  kingdom  of 
God. 

Note  6.  The  Roman  Law.  The  most  effective  force  in  welding 
the  different  nations  into  one  permanent  and  powerful  organization 
was  the  Roman  law.  This  vast  structure,  which  it  took  over  a 
thousand  years  to  build,  was  characterized  by  the  keenest  sense  of 
justice  in  defining  material  rights,  and  by  an  admirable  reasonable- 
ness in  the  application  of  legal  principles.  Wherever  the  Roman 
armies  went  they  carried  the  Roman  law.  So  far  as  local  laws  con- 
flicted with  its  provisions  they  were  superseded  or  annulled.  The 
empire  thus  became  a  vast  instrument  for  the  protection  of  property 
rights.  The  Roman  courts  in  every  part  of  the  civilized  world  were 
open  to  the  humblest  citizen  or  freeman.  But  in  this  appreciation 
of  Roman  jurisprudence  we  uv.kI  not  include  its  attitude  toward  man 


Thirty-eight  Other  Preparations  for  Christianity  217 

as  man.  This  defect  is  seen  in  its  position  toward  slaves,  who  con- 
stituted a  large,  if  not  the  largest,  part  of  the  population,  and  who 
stood  practically  outside  of  the  law  with  few  if  any  legal  rights  that 
an  owner  was  bound  to  respect.  This  world-wide  extension  of  the 
Roman  law  introduced  the  idea  of  a  central,  supreme  authority  which 
at  the  same  time  expressed  the  principles  of  universal  justice.  Before 
it  all  national  and  personal  interests  bowed,  and  thus  it  prepared  the 
way  for  the  recognition  of  a  universal  divine  government,  founded  on 
principles  of  eternal  truth  and  righteousness. 

Note  7.  Heathen  and  Hebrew  Preparations  for  Christianity 
Compared.  The  preceding  lessons  in  this  course  have  shown  that 
the  choice  and  training  of  Israel  was  a  direct  and  positive  preparation 
for  that  complete  revelation  of  God's  purpose  and  grace  which  came 
through  Jesus  Christ.  This  choice  and  training  had  in  view  the  rais- 
ing up  of  a  people  capable  of  receiving  this  revelation  and  communi- 
cating it  to  the  world  at  large.  The  preparations  for  Christianity  dis- 
cerned in  the  heathen  world  were,  on  the  contrary,  indirect  and  nega- 
tive. None  of  those  noted  above  contributed  to  the  religious  enlight- 
enment of  the  human  race.  Nevertheless,  to  them  was  due  in  large 
degree  the  astonishing  progress  of  Christianity  during  the  first  and 
second  centuries  after  its  introduction  into  the  heathen  world.  With- 
out the  existence  of  these  conditions  its  progress  would  have  been 
greatly  retarded,  if  not  made  practically  impossible. 

Furthermore,  the  downfall  of  the  old  heathen  religions  and  the 
loosening  of  all  the  moral  restraints  wliich  they  had  imposed  formed  a 
negative  preparation  for  a  better  faith.  In  thoughtful  persons  the 
knowledge  of  man's  inability  to  remove  the  consciousness  of  guilt,  to 
bring  peace  to  the  conscience,  and  to  satisfy  the  highest  instincts  of 
mind  and  heart  created  a  longing  for  a  religion  of  a  widely  different 
type  from  any  then  known — a  groping  in  the  darkness  after  "  An 
Unknown  God"  (Acts  17:'ZS).  "Nobody,"  said  Seneca,  "can 
deliver  himself;  some  one  must  stretch  out  a  hand  to  him  to  lift  him 
up."  The  dispersion  of  the  Jews  over  the  civilized  world  had  made 
the  nations  acquainted  with  their  Messianic  hopes,  and  had  aroused 
a  general  expectation  that  a  Deliverer  would  come  from  the  East. 
Thus  in  the  heathen  world,  whether  contemplated  in  its  magnificent 
material  strength,  in  its  woeful  moral  corruption,  or  in  its  despair  of 
help  from  any  human  source,  we  see  a  hand  pointing  to  a  coming 
Saviour.  Nothing  short  of  the  divine  power  inlierent  in  Christianity 
could  react  against  the  growing  irreligion,  and  "  stem  the  torrent  of 
descending  time."     Such  power  was  needed  to  inspire  new  hope  and 


218  Preparations  for  Christianity 


Lesson 


courage,  and  to  start  the  world  toward  a  realization  of  the  sublime 
ideals  presented  in  the  kingdom  of  God. 

Additional  Reading  References. 
(i)  See  Bible  dictionaries,  "  Epicureans,"  "  Stoics,"  "  Phil- 
osophy," *'  Rome,"  "  Greece,"  etc.  (2)  Heathen  preparations  for 
Christianity.  Conybeare  and  Howson,  Life  and  Times  of  St.  Paul, 
vol.  i,  pp.  8-16.  (3)  The  Roman  empire  as  a  preparation  for 
Christianity.     Fisher,  The  Beginnings  of  Christianity,  ch.  ii. 

Review  and  Preliminary  Questions. 
1.  Mention  some  points  in  which  the  religion  of  the  law  proved  a 
failure  in  meeting  human  needs.  2.  Mention  some  of  the  benefits 
which  it  conferred.  3-  What  did  Isaiah  mean  by  "  the  holy  seed  ''? 
4.  What  was  the  final  and  supreme  achievement  of  the  Old  Testa- 
ment religion.'^     5,  What  is  the  subject  of  this  lesson.''     its  object? 

Questions  on  the  Lesson. 
1.  How  did  the  ancient  world  regard  the  possibility  of  a  universal 
religion  ?     (Note  2.) 


2.  What  in  general  was  the  attitude  of  the  Jewish  people  toward 
sharing  their  religious  privileges  with  other  nations  ? 


8.   What  noble  conception  was  entertained  by  the  later  Hebrew 
prophets  ? 


4.  How   did    the    Greek    language    become   an    almost   universal 
medium  of  communication.^     (Note  3.) 


5.  How  did  it  contribute  to  the  spread  of  Christianity? 


Thirty-eight  q^j.^^^.  Preparations  for  Christianity  £19 

6.  Describe  the  influence  of 

{1)  the  Platonic  philosophy.      (Note  4.) 

(2)  the  Stoic  philosophy. 

{3)  the  Epicurean  philosophy. 


7.  How  did  Greek  philosophy  thus  help  to  prepare  the  way  for  the 
Christian  religion? 


8.  How  did  the  unification  of  the  civilized  world  under  a  sinsrle 
government  affect  the  progress  of  Christianity?     (Note  5.) 


9.  What  religious  idea  was  promoted  by  the  union  of  the  supreme 
offices  of  state  and  church  in  one  person  ? 


10.  What  great  benefit  accompanied  the  Roman  conquests? 

11.  How  did  the  Roman  law  affect  the  progress  of  Christianity? 


12.  What  was  the  general  character  of  the  preparations  made  in 
Israel's  religion  for  the  advent  of  Christianity  ?     (Note  7.) 


13.   What  was  the  nature  of  the  preparations  made  in  the  heathen 
world  ? 


14.   What  followed  from  the  decav  of  the  boat  hen  relimons? 


220  Preparations  for  Christianity  Lesson 

15.  How  did  the  Jewish  dispersion  help  Christianity? 


Questions  for  Consideration. 

1.  Should  the  apparent  preparations  for  Christianity  in  the  heathen 
world  be  regarded  as  providential  or  accidental  ?     State  reasons. 

2.  Why  is  the  loss  of  religious  faith,  even  where  this  is  quite  im- 
perfect, a  moral  calamity,  unless  it  is  replaced  by  a  better  faith? 

Bible  Text.  "  Behold,  darkness  shall  cover  the  earth,  and  gross  darkness  the 
{x;oples ;  but  Jehovah  will  arise  upon  thee,  and  his  glory  shall  be  seen  upon  thee. 
And  nations  shall  come  to  thy  light,  and  kings  to  the  brightness  of  thy  rising.'* 
Is.60;2,3. 


Thirty-nine    j^  Progressive  Nature  of  Divine  Revelation  221 

Lesson  39.     THE  PROGRESSIVE  NATURE  OF  DIVINE  REVE- 
LATION.    Review  of  Lessons  27-38. 

Scripture  Reading:  A  Meditation  on  the  Law  of  God.     Ps.  119:129-144. 

Note  1.  Object  of  the  Lesson.  To  review  some  of  the  steps  of 
progress  made  by  Israel's  faith  during  and  after  the  Babylonian  exile. 

Note  2.  The  General  Effect  of  the  Exile  on  Israel's  Faith.  No 
event  in  the  history  of  the  Chosen  People  exercised  a  deeper  and 
wider  influence  on  the  national  life  than  the  fall  of  the  Jewish  state, 
the  destruction  of  the  temple,  and  the  deportation  into  Babylonia 
of  the  political,  religious,  and  social  leaders  of  the  people.  The 
mass  of  the  people,  the  poor,  incapable  and  ignorant,  remained 
in  the  land  and  constituted  the  material  out  of  which  the 
Jewish  community  in  Palestine  was  gradually  reorganized.  Some 
of  the  priests  no  doubt  escaped  into  the  neighboring  countries  and 
returned  when  the  Chaldeans  had  retired.  These  priests  probably 
set  up  some  form  of  ritual  worship  on  the  temple  site.  When  the 
temple  was  rebuilt  they  reinstituted  the  temple  service,  introducing 
into  it  such  modifications  as  might  be  suggested  by  new  conditions 
and  by  Ezekiel's  code.  For  the  Jews  in  the  dispersion  the  Deu- 
teronomic  law  became  the  great  bond  of  union.  To  its  study  and 
development  the  priests  in  Babylonia  gave  themselves  after  the  first 
shock  of  the  exile  had  passed  away.  The  hold  of  the  law  on  the 
common  people  was  strengthened  by  their  recoil  from  the  heathen 
practices  around  them.  Through  the  teachings  of  the  prophets, 
especially  of  the  great  Prophet  of  the  Restoration,  the  eyes  of  the 
people  were  opened  to  the  significance  of  the  experiences  through 
which  Jehovah  was  leading  them.  His  gracious  purposes  respect- 
ing themselves  and  the  nations  at  large  became  more  clear,  and 
their  apprehension  of  religious  truths  was  greatly  enlarged.  The 
transformations  wrought  in  the  religious  life  of  Israel  in  the  exilic 
and  post-exilic  periods  were  absolutely  essential  as  preparations 
for  the  final  and  complete  revelations  of  the  divine  will  made  in 
Christianity.  These  transformations  are  apparent  along  the  fol- 
lowing lines. 

Note  3.  Enlarged  Understanding  of  Divine  Purposes.  The 
calamities  consequent  on  the  fall  of  Jerusalem  at  first  plunged  the 
exiles  into  a  despair  so  deep  and  dark  as  to  leave  no  room  for  hope. 
Jehovah  seemed  to  have  cast  off  His  people  and  forsaken  His  land. 
But  after  a  while  it  was  seen  that  these  terrible  experiences  might 
be  only  a  purifying  discipline  designed  to  qualify  it  for  a  glorious 


222  Preparations  for  Christianity 


Lesson 


destiny.  The  prophets  who  had  foretold  the  overthrow  of  the 
nation  had  also  foretold  its  restoration.  Jehovah's  grace  surpassed 
not  Israel  alone  but  all  the  nations.  Israel's  restoration  therefore 
meant  a  divine  mission  to  the  nations.  Israel  was  Jehovah's  servant, 
through  whom  their  salvation  was  to  be  accomplished.  Not  the 
people  as  a  whole,  however,  were  fitted  for  this  service,  but  only 
those  whom  suffering  and  discipline  had  perfected  and  purified. 
These,  too,  in  the  great  day  of  Jehovah,  would  be  saved  from  the 
judgments  about  to  overtake  the  ungodly,  and  they  would  partici- 
pate in  the  endless  joys  of  the  Messiah's  kingdom  (Lessons  27-30 
33,  34). 

Note    4.    Enlarged    Understanding    of    Acceptable    Worship. 

Notwithstanding  the  teachings  of  the  pre-exilic  prophets  respecting 
Jehovah's  relation  to  the  whole  earth,  in  popular  thought  His  dwell- 
ing-place was  the  temple.  This  conception  had  been  strengthened 
by  the  abolition  of  the  high  places  and  the  Deuteronomic  centraliza- 
tion of  worship  at  Jerusalem.  But  when  the  temple  lay  in  ruins, 
when  the  sacrifices  had  ceased,  and  when  the  Jews  had  been  widely 
scattered  in  other  lands,  either  Jehovah's  worship  must  cease  en- 
tirely or  it  must  be  carried  on  under  different  conditions.  The  con- 
\iction  gained  ground  that  the  God  of  all  the  earth  could  be  wor- 
shiped acceptably  wherever  His  people  met  together  to  pray  and  to 
meditate  upon  His  law.  Hence  arose  the  local  synagogues  with 
those  simple  services  upon  which  the  early  Christian  worship  was 
modeled  (Les.  27,  Note  5). 

Note  5.  Increased  Devotion  to  the  Law.  The  rebuilding  of 
the  temple  in  Jerusalem  and  the  situation  of  the  exiles  in  Babylonia 
brought  about  an  increased  devotion  to  the  law  of  Jehovah.  The 
people  were  not  yet  ready  for  the  high  spiritual  religion  of  the  proph- 
ets. Thiey  had  to  be  prepared  for  it  gradually.  The  legal  reli- 
gion, with  all  its  defects,  became  a  means  to  this  end.  The  enforce- 
ment of  the  law  by  Nehemiah  and  its  institution  by  Ezra  made 
Israel  a  people  of  the  law.  When  the  Chosen  People  ceased  to  be 
a  political  state  it  became  a  church.  Whatever  incidental  evils 
resulted  from  the  exaltation  of  the  law  by  the  scribes  and  Pharisees 
were  overbalanced  by  the  fact  that  it  was  a  necessary  preparatory 
discipline  leading  men  to  look  for  salvation,  not  to  themselves,  but 
to  the  coming  Messiah  (Lessons  31-32,  36,  37). 

Note  6.  Elevated  Morality.  The  law  whether  as  elaborated 
by  the  priests  or  taught  by  the  prophets  set  before  Israel  a  high 


Thirty-nine   j^^^  Progressive  Nature  of  Divine  Revelation  223 

standard  of  conduct.  It  rooted  out  forever  the  licentious  rites 
which  had  been  carried  over  from  the  Canaanite  reHgions  into  the 
worship  of  Jehovah,  and  it  cultivated  in  the  Jew  an  abhorrence  of 
the  abominable  vices  openly  practiced  by  the  heathen  (Lesson  37). 

Note  7.  The  Preparation  of  a  "  Holy  Seed."  In  the  heart  of 
Judaism  as  developed  by  the  scribes  and  Pharisees,  a  Judaism  whose 
extravagant  and  superstitious  exaltation  of  the  law  had  bred  chiefly 
religious  pride  and  hypocrisy,  there  grew  up  a  type  of  religion  more 
pure  and  noble  and  spiritual  than  any  the  world  had  ever  known. 
It  was  the  perfect  and  consummate  flower  of  the  Old  Testament 
revelation.  Here  all  the  experiences  of  the  Chosen  People,  from 
the  time  of  Abraham  downward,  found  their  meaning.  It  was  out 
of  this  *'  holy  seed  "  that  Christ  was  born  (Lesson  38). 

Questions  on  the  Lesson. 
1.  What  is  the  object  of  this  lesson?    (Note  I,) 


2.  In  the  history  of  Israel,  what  was  the  relative  importance  of 
the  exile?     (Note  2.) 


3.  What  was  the  general  effect  of  the  exile  on  Israel's  faith? 


4.  What  was  the  first  consequence  of  the  destruction  of  Jerusalem  ? 
(Note  3.) 


5.  Mention  some  of  the  larger  conceptions   of   God's  purposes 
that  followed  the  first  shock. 


6    How  did  the  exile  affect  popular  worship?     (Note  4.) 


7.  Why  did   the  legal   religion   largely  supersede  the  prophetic? 
(Note  5.) 


224  Preparations  for  Christianity 

8.  What  resulted  from  the  exaltation  of  the  law? 

>.  How  did  the  law  affect  morality?     (Note  6.) 


10.  What  was  the  supreme  result  of  the  Old  Testament  religion? 
(Note  7.) 


THE      BIBLE      STUDY     UNION     LESSONS 
SENIOR  GRADE 


PREPARATIONS  FOR 
CHRISTIANITY 

BY 

REV.   PHILIP   A.   NORDELL,   D.D. 


Charles   F.   Kent,  Ph.D.  \  ^         ,,.       „,., 

George  A.  Coe,  Ph.D.,   LL,  D.      }  Consulting  Editors 


CHARLES  SCRIBNER'S  SONS 

New  York 


TABLE    OF    CONTENTS 


INTRODUCTION. 

Character  and  Contents  of  the  Course 

Directions  for  Study   ...... 

THE  LESSONS. 
Part  4.     Christianity  the  Fulfilment  of  Israel's  Faith 
Lesson  40.     The  Old  Testament  Religion  Passing  into  the  New 
Lesson  41.     Jesus'  Mission  in  the  World 
Lesson  42.     Jesus  the  Great  Teacher 
Lesson  43.     Jesus'  Testimony  concerning  Himself 
Lesson  44.     Jesus'  Teaching  respecting  God 
Lesson  45.     Jesus'  Teaching  respecting  Man 
Lesson  46.     Jesus'  Teachings  respecting  Sin 
Lesson  47.     Jesus'  Way  of  Salvation   . 
Lesson  48.     Jesus'  Law  of  Love  ... 

Lesson  49,     Jesus'  Teaching  in  Respect  to  the  Future  Life 
Lesson  50.     Jesus'  Parousia         .... 

Lesson  51.     Christianity  for  the  World 
Lesson  52.     Christianity  the  Final  Religion  . 


Pages 

iii-v 
vi 


225 
230 
235 
240 
245 
251 
256 
262 
267 
272 
278 
284 
290 


Xjopjright,  1911,  by  Charles  Scribner's  Sons,  New  York. 


Character  and  Contents  of  the  Course 
CHARACTER   AND   CONTENTS   OF   THE   COURSE. 


INTRODUCTORY  NOTES. 
Note  1.     Purpose.     The  purpose  of  this  course  is  to  survey  those 
religious  ideas  which  unfolded  during  the  pre-Christian  era,  served  as  a 
preparation  for  Christianity,  and  finally  received  their  fullest  expres- 
sion and  realization  in  the  life  and  teachings  of  Jesus. 

Note  2.  Scope.  The  course  begins  with  a  sketch  of  the  old  Semitic 
world,  of  which  the  Hebrew  people  constituted  a  part,  traces  the  rise 
and  development  of  characteristic  features  of  the  religion  of  Isra-^l,  and 
concludes  with  a  review  of  the  fundamental  religious  teachings  of 
Jesus. 

Note  3.  Method.  The  course  is  divided  into  four  parts.  Each, 
deals  with  a  specific  period  of  historical  and  religious  development. 

Part  I  describes  the  religions  of  ancient  Egypt,  Babylon,  and  Pales- 
tine (as  introductory  to  the  Biblical  records  of  Israel's  faith),  primitive 
forms  of  Hebrew  worship,  the  influence  of  the  exodus  upon  their  reli- 
gious life,  the  early  religious  literature  of  the  Hebrews,  and  concludes 
with  a  study  of  the  religious  aspects  of  David's  career. 

Part  II  begins  with  a  study  of  Solomon's  institution  of  the  temple 
service,  notes  the  character  of  the  religious  life  of  Israel  during  the 
period  of  the  divided  kingdom,  and  examines  the  religious  content  of 
the  earlier  prophetic  utterances,  carrying  the  course  iorwAxd  to  the 
time  of  the  exile. 

Part  III  covers  the  religious  developments  of  the  exilic  and  post- 
exilic  periods,  special  attention  being  given  to  the  later  prophetic 
writings,  the  establishment  of  Judaism  under  priestly  auspices,  and  the 
religious  temper  of  Israel  under  the  Maccabees, 

Part  IV  shows  how  the  religious  ideas  developed  in  the  Old  Testa- 
ment period  were  enlarged  and  spiritualized  in  the  teachings  of  Jesus. 

The  whole  study  thus  leads  naturally  to  the  second  year  course  of 
the  Senior  department,  which  covers  the  establishment  of  organized 
Christianity  by  the  Apostles  and  gives  a  brief  account  of  the  leading 
events  in  the  history  of  the  church  down  to  the  present  time. 

Note  4.  Longer  and  Shorter  Courses.  Classes  wishing  a  six  months' 
course  can  take  either  Parts  I  and  II  or  Parts  III  and  IV,  while  Parts 
I,  II,  and  III  make  an  appropriate  nine  months'  course.  Part  IV  is 
so  based  upon  Part  III  that  it  cannot  be  studied  to  the  best  advantage 
without  a  previous  study  of  the  latter. 


Introduction 


LESSON  TITLES  AND  SUBJECTS. 

(Subject  to  revision.) 
Part  I.     ISRAEL'S  RELIGION  TO  THE  END  OF  DAVID'S  REIGN. 

Lesson    1.     The  Old  Semitic  World.     Its  Physical  Features  and  its  Peoples. 
Lesson    2.     Religion  of  the  Ancient  Egyptians.     Its  Origin  and  Characteristics. 
Lesson    3.     Religion  of  the  Ancient  Babylonians.     Its  Beliefs  and  Ceremonies. 
Lesson    4.     Hammurabi's  Standards  of  Justice  and  Mercy.     Selections  from 

tlie  Babylonian  Code. 
Lesson    5.     Religions  of  Ancient  Palestine.     The  Baalim,  and  the  Worship  at 

the  High  Places. 
Lesson    6.     I'rimitive  Hebrew  Forms  of  Worship.     Sacrifices,  Sacred  Rites  and 

Ceremonies. 
Lesson    7.     Influence  of  the   Exodus  on  Israel's  Faith.     Jehovah's  Power 

Demonstrated. 
Lesson    S.     Israel's  Faith  in  the  Mosaic  Age.     Jehovah's  Sovereignty  Accepted. 
Lesson    9.     Israel's  Faith  during  the  Settlement.     Blending  of  the  Faiths  of 

the  Desert  with  those  of  Palestine. 
Lesson  10.     Early  Records  of  the  Hebrews.     Their  Dependence  on  Tradition. 
Lesson  11.     Religious  Phases  in  the  Establishment  op  the  Kingdom.     The 

Influence  of  Samuel. 
Lesson  12.     Growth  of  Israel's  Faith  under  the  Early  Monarchy.     Religious 

Aspects  of  David's  Career. 
Lesson  13.     Abiding  Ideas  in  the  Early  Religions.     Review  of  Lessons  1-12. 

Part  II.     ISRAEL'S  RELIGION  FROM  SOLOMON  TO  THE  BEGINNING 
OF  THE  EXILE. 

Lesson  14.     Early  Moral  and  Religious  Standards.     Israel's  Legal  Institutions. 

Lesson  15.     The  Religious  Value  of  Ritual.     Solomon's  Enlargement  of  tha 
Temple  Service. 

Lesson  16.     Popular  Religion  in  the  Divided  Kingdom,     The  Setting  up  of  the 
Golden  Calves. 

Lesson  17,     The  Conflict  with  Baalism.     The  Crisis  in  the  Days  of  Elijah. 

Lesson  18,     Social  Justice  and  Righteousness,     The  Preaching  of  Amos. 

Lesson  19.     The  Divine  Justice  and  Love.     Hosea's  Message  to  a  Faithless  People. 

Lesson  20.     The  Higher  Idea  of  God,     Influence  of  the  Prophets  in  Attaining  a 
Truer  Faith. 

Lesson  21.     The  Moral  Demands  of  Religion.     The  Insufficiency  of  Ceremonies. 

Lesson  22.     Personal    Responsibility.     The    Religious    Estimate    of    the    In- 
dividual, 

Lesson  23.     Israel's  Unique  Relation  to  Jehovah.     Theocratic  Protests  against 
the  Monarchy. 

Lesson  24,     The  Deutbronomic  Law.     The  Great  Reformation  under  Josiah, 
Lesson  25,     The  Nbw  Covenant.     Jeremiah's  Messianic  Conceptions, 
Lesson  26.     The  Teachings  and  Work  of  the  Early  PaoPHfixs.     Review   of 
Lessons  14-25, 


PART  111.     ibKAl^L  i  EXILIC  AND  POST-EXlLlC  RELIGlOli. 

Lesson  27.     Israel  after  the  Fall  op  jRRUsALEiVi.     How  this  Catastrophe  At> 

fected  its  Life  and  Faith. 
Comforting  Messages  to  the  Exiles.     Ezekiel's  Work  in  Babylonia. 
Jehovah's  Character  and  Israel's  Destiny.     The  Rebuilding  of  the 

Temple. 
The    Ideal   Servants   of   Jehovah.     Their    Vicarious   Sufferings  as 

Instniments  of  Redemption. 
The    Rise    of   Judaism.     Nehemiah's    Enforcement    of   the    Law    in 

Jerusalem. 
The  Acceptance  of  the  Priestly  Law     Ezra  and  the  Great  Assembly. 
Israel's  Narrowness  and  Jehovah's  Love      Teachings  of  the  Book 

of  Jonah. 
The  Maccabean  Struggle.     Its  Effect  on  Israel's  Life  and  Faith. 
The  Kingdom  of  God.     Messianic  Visions  of  Jehovah's  Reign. 
Later  Developments  op  Judaism.     Rise  of  the  Pharisees   and   the 

Sadducees. 
The  Religion  of  the  Law.     What  it  Accomplished,  and  wherein  it 

Fell  Short 
Other   Preparations  for   Christianity      How   Greece  and    Rome 

Paved  the  Way  for  its  Rapid  Spread. 
The  Progressive  Nature  of  Divine  Revelation      Review  of  Lessons 

27-38. 

IV.     CHRISTIANITY  THE  FULFILMENT  OF  ISRAEL'S  FAITH. 

The  Old  Testament  Religion  Passing  into  the  New.  The  Preach- 
ing of  John  the  Baptist. 

Jesus'  Mission  in  the  World.  The  Establishment  of  the  Kingdom  of 
God. 

Jesus  the  Great  Teacher,  His  Relation  to  the  Old  Testament  ReU- 
gion. 

Jesus'  Testimony  concerning  Himself.  His  Relation  to  the  Father 
and  to  the  World. 

Jesus'  Teaching  respecting    God.     The  Divine  Fatherhood. 

Jesus'  Teaching  respecting  Man.    Human  Sonship  and  Brotherhood. 

Jesus'  Teaching  respecting  Sin.     Its  Essence  Found  in  Selfishne.'^s. 

Jesus'  Way  of  Salvation.  Redemption  from  Sin  through  Faith  and 
Obedience. 

Jesus'  Law  of  Love.     The  Unselfishness  of  a  Good  Life. 

Jesus'  Teaching  in  Regard  to  the  Future  Life.     Its  Contrast  with 

Old  Testament  Beliefs. 
Jesus'  Abiding  Presence      The  Mission  of  the  Holj'  Spirit. 
Christianity  for  the  World.     The  Great  Commission. 
Christianity  the  Final  Religion.     Review  of  Lessons  40-51. 


Lesson  28. 

Lesson  29. 

Lesson  5o. 

Lesson  31. 

Lesson  32. 

Lesson  33. 

Lesson  34. 

Lesson  35. 

Lesson  36. 

Lesson  37 

Lesson  38. 

Lesson  39. 

PART 

Lesson  40 

Lesson  41. 

Lesson  42. 

Lesson  43. 

Lesson  44. 

Lesson  45. 

Lesson  46 

Lesson  47. 

Lesson  48. 

Lesson  49, 

Lesson  50, 

Lesson  51 

Lesson  52 

V^  Introduction 


DIRECTIONS  FOR  STUDY. 


Students  are  advised  to  use  in  connection  with  this  course  the  Ameri- 
can Eevised  Version  of  the  Bible,  which  is  undoubtedly  the  best. 

Note  carefully  the  subject  and  scope  of  each  lesson  as  given  in  the 
title  and  as  expanded  in  the  "  Object  of  the  Lesson,"  Note  1. 

Read  the  Scripture  passage  indicated  at  the  head  of  the  lesson, 
and  consider  its  bearing  on  the  subject  in  hand. 

Read  all  the  lesson  "Notes,'*  pausing  after  each  one  to  let  the  mind 
dwell  on  its  contents.  Look  up  the  Scripture  references.  Until  this 
has  been  done  do  not  look  at  the  "Questions  on  the  Lesson." 

Under  each  of  the  *'  Questions  on  the  Lesson  "  write  a  brief  answer. 
Whoever  fails  to  do  this  will  miss  one  of  the  most  helpful  features  of 
these  lessons.  If  the  class  come  with  the  answers  carefully  prepared 
and  written  out,  this  part  of  the  lesson  can  be  passed  over  rapidly. 

Study  for  yourself  some  particularly  interesting  point  suggested 
by  the  lesson.  This  may  be  a  belief,  a  religious  rite,  a  custom,  a 
temple,  a  heathen  deity,  a  biography  or  some  historic  event.  What- 
ever it  is,  study  it  carefully.  Make  this  course  contribute  to  your 
fund  of  general  knowledge  by  a  good  use  of  whatever  libraries  may 
be  within  reach. 

Make  note  of  one  or  two  of  the  most  interesting  questions  that  come 
to  mind  as  you  study  the  lesson,  and  bring  them  up  for  discussion  in 
the  class.  If  no  questions  come,  study  the  lesson  again,  and  think 
harder. 

Keep  note-book  and  pencil  in  hand  both  when  studying  the  lesson 
at  home  and  when  going  over  it  in  the  class.  In  the  note-book  write 
(1)  what  you  have  to  say  on  the  several  points  indicated  under  "Note- 
book Work";  (?)  any  special  assignment  made  to  you;  (3)  interesting 
results  of  investigations,  or  questions  that  arise  in  private  study  or 
in  the  class.  Such  iise  of  the  note-book  is  indispensable  if  the  best 
results  are  to  be  attained. 

Read  these  suggestions  frequently,  and  with  each  lesson  put  them 
into  practice. 


PART  IV 

Christianity  the  Fulfilment  op  Israel's  Faith 


Lesson    40.     THE    OLD    TESTAMENT    RELIGION    PASSING 
INTO    THE    NEW.     The    Preaching    of   John    the    Baptist. 

Scripture  Reading:  The  Substance  of  John's  Preaching.     Lu.  3:  1-18. 

Note  1.  Object  of  the  Lesson.  To  show  how  in  the  public 
ministry  of  John  the  Baptist  the  religion  of  the  Old  Testament  was 
expanding  into,  and  heralding  the  way  for,  the  religion  of  the  New. 

Note  2.  The  Close  of  the  Old  Testament  Period  and  the  Be- 
ginning of  the  New.  The  birth  of  Jesus  of  Nazareth,  the  long- 
awaited  Messiah,  marked  the  turning-point  in  the  world's  liistory, 
the  transition  from  the  period  of  preparation  to  the  period  of  ful- 
filment. The  year  cannot  be  determined  with  absolute  accuracy. 
Our  present  calendar  rests  on  the  calculation  of  Dionysius  the  Little, 
a  Roman  monk  who  died  in  556  a.  d.  He  fixed  the  birth  of  Jesus  in 
the  year  754  after  the  building  of  Rome.  But  this  was  certainly  too 
late  by  at  least  four  years  since  Herod  the  Great,  who  died  in  750 
of  Rome  (4  b.  c),  was  still  living.  Jesus  may  have  been  born  a  year 
or  two  before  this  occurred,  that  is,  some  time  between  4  and  6  b.  c. 

At  the  time  of  the  advent  Judea  had  lost  the  political  independence 
enjoyed  under  the  Maccabean  rule  by  absorption  into  the  Roman 
empire.  In  37  b.  c.  the  Romans  made  Herod  king  of  Judea. 
From  4  b.  c.  until  6  a.  d.  it  remained  under  the  rule  of  Herod's 
son,  Archelaus,  but  from  that  time  until  after  the  death  of  Jesus 
it  was  placed  under  the  administration  of  Roman  governors.  The 
Pharisees  were  for  the  most  part  indifferent  to  this  political  situation 
since  they  held  that  any  government  was  tolerable  which  gave  them 
unrestricted  freedom  of  worship.  But  the  masses  of  the  people  were 
burning  to  throw  off  the  hated  yoke  of  the  foreigner.  One  of  the 
remarkable  developments  after  the  Maccabean  times  was  the  return 
each  year  of  great  multitudes  of  Jews  from  all  parts  of  the  em})ire 
to  attend  the  great  feasts  at  Jerusalem.  While  the  reaction  against 
foreign  thouglit  and  customs  was  still  strong,  this  coming  and  going 
must  have  exercised  a  considerable  influence  on  the  native  Jews. 
The  religious  conditions  develoj)ed  by  the  ritual  law  (Lesson  37) 
had  become  more  pronounced.     Superstitious  and  fanatical  devotion 

225 


^26 


Preparations  for  Christianity 


Lesson 


to  its  requirements  led  to  popular  outbreaks  of  v.ngoverned  passions 
that  were  repressed  with  horrible  massacres.  Excessive  and  often 
misdirected  as  these  passions  were  we  must  recognize  the  fact  that 
they  were  the  expressions  of  a  serious  and  most  intense  loyalty  to 
religious  convictions.  On  the  other  hand,  the  spiritual  teachings 
of  prophets  and  psalmists  had  also  pervaded  large  numbers  of  the 
people,  and  developed  a  type  of  religious  life  that  can  be  spoken 
of  only  in  terms  of  the  highest  praise. 

Note  3.  The  Voice  in  the  Wilderness.  Outside  of  a  narrow 
circle  the  birth  of  the  Messiah,  with  the  exception  of  one  event,  passed 
without  notice.  The  excitement  caused  by  the  arrival  in  Jerusalem 
of  the  wise  men  from  the  East  and  their  inquiries  concerning  the  new- 
born king  of  the  Jews  soon  subsided.  Events  of  seemingly  greater 
importance  absorbed  public  attention.  Herod's  murder  of  a  score 
or  more  of  infants  at  Bethlehem  was  as  a  mere  drop  in  the  bucket 
compared  with  atrocities  that  culminated  in  the  order  that,  as  soon 


Hebron,  Supposed  to  have  been  the  Home  of  John  the  Baptist. 

as  he  died,  the  leading  pcoj)le  of  Jerusalem  be  assembled  in  the  hippo- 
drome and  slain,  so  that  there  might  be  real  grief  at  his  death.  Noth- 
ing occurred  during  the  next  thirty  years  to  warn  the  people  that  the 
long  expected  Deliverer  was  growing  up  to  mnnhood  in  an  obscure 
village  in  Galilee.  Then  (about  26  a.  d.)  the  nation  was  thrown  into 
a  fever  of  expectation  by  the  appearance  in  the  wilderness  of  Judea 
of  a  prophet.  With  the  deepest  earnestness  he  summoned  the  people 
to  prej)are  for  the  iiiinuMliate  a])pearance  of  the  kingdom  of  heaven. 
No  announcement  could  have  mjide  a  deeper  imj^ression  as  it  spread 
with  lightning  rapidity  to  Ihe  remotest  ])()r(lers  of  the  land.  In  the 
heart  of  every  true  Israelite,  without  distinctions  of  social  rank  or 
party,  from  the  silken-robed  Saddncee  in  the  temple  to  the  beggar 


Forty     rpj^^  Qi^  Testament  Religion  Passing  into  tJw  New     227 

in  the  street,  it  met  a  sympathetic  response  and  kindled  brilliant 
hopes  of  national  independence  and  glory.  The  promise  of  that 
kingdom  was  the  last  word  of  the  Old  Testament  and  the  prophetic 
visions  of  its  splendor  had  taken  a  hold  of  the  popular  imagination 
that  no  subsequent  storms  of  affliction  could  break. 

Note  4.     The  Old  Testament  Substance  in  the  New  Message. 

The  preaching  of  John  the  Baptist  is  reported  in  Mt.  3:2,  7-12;  JNIk. 
1:6-8;  Jo.  1: 15,  23,  20,  29,  30;  and  most  fully  in  Lu.  3:  3-17.  In  all 
cases  we  have  only  the  briefest  abstract.  But  this  is  of  such  character 
as  to  show  at  once  how  closely  John  attached  himself  to  the  words 
of  Israel's  great  prophets,  and  especially  to  that  aspect  of  the  Messianic 
hope  which  looked  for  a  miraculous  consummation  (Lesson  35, 
Note  4).  Like  the  people  in  general,  he  conceived  of  the  Messianic 
kingdom  as  a  visible  political  reign  established  first  of  all  over  Israel, 
but  as  carrying  with  it  dominion  over  the  nations.  This  dominion 
was  to  be  preceded  by  a  universal  judgment — the  day  of  Jehovah — 
when  the  good  sliould  be  sifted  out  for  salvation  and  blessing,  and  the 
wicked  for  destruction.  This  the  people  expected,  but  as  children 
^of  Abraham,  and  embraced  within  the  covenant,  they  regarded 
themselves  as  safe  from  condemnation  and  entitled  to  an  unques- 
tioned entrance  into  the  Messiah's  kingdom.  Fr5m  this  false 
security  John  aroused  Lis  hearers  by  declaring  that  the  Messianic 
judgment  shall  fall  first  of  all  on  Israel,  and  that  every  unworthy 
Israelite  shall  be  destroyed.  Even  at  that  moment  the  Judge 
was  at  hand,  with  Lis  fan  in  His  hand,  ready  to  winnow  the  wheat 
from  the  chaff.  Naturally,  therefore,  John's  preaching  became  a 
call  for  moral  reformation.  This  the  people  did  not  expect,  but 
nevertheless  great  nufmbers  of  them  confessed  their  sins  and  accepted 
John's  baptism  as  a  sign  of  inward  cleansing  and  "of  union  with  those 
who  were  now  prej:)aring  tiiemselves  for  the  Messiah's  appearance. 
The  scribes  and  Pharisees,  who  regarded  themselves  as  already  models 
of  legal  piety,  resented  the  charge  that  they  also  were  sinners,  and 
refused  to  be  baptized. 

The  brief  interview  between  Jesus  and  John,  when  Jesus  came  to 
be  baptized,  not  in  Ilis  case  as  an  outward  sign  of  the  inward  renewal 
but  as  a  consecration  to  His  mission,  seems  to  have  wrought  a  momen- 
tous change  in  John's  conception  of  the  Messiah's  mission.  When 
the  deputation  of  priests  and  Levites  came  to  inquire  into  the  nature 
of  John's  claims,  he  described  the  jNIessiah,  already  standing  in  their 
midst,  not  as  the  inexorable  Judge,  the  incarnation  of  stern  and  un- 
swerving justice  whom  he  had  announced  in  his  earlier  preacliing. 


228  Preparations  for  Christianity 


Lesson 


but  as  "  the  Lamb  of  God,  that  taketh  away  the  sin  of  the  world  " 
(Jo.  1: 19-34).  Into  tliis  brief  statement  he  compressed  the  descrip- 
tion of  Jehovah's  suffering  servant  given  in  Is.  ch.  53  by  the  great 
Propliet  of  the  Restoration.  Thus  John  hnked  the  highest  thought 
in  Old  Testament  prophecy  with  the  mission  of  Jesus,  the  Messiah 
of  the  New  Testament  fulfilment. 

Additional  Reading  References. 
(1)  On  John  the  Baptist  see  Bible  dictionaries.  (^)  On  the  inter- 
pretation of  John's  preaching,  see  commentaries  on  the  gospels  of 
Mattlievv,  Luke,  and  John.  (3)  On  John's  mission  see  Rhees, 
Life  of  Jesus  of  Nazareth^  pp.  60-81;  Edersheim,  Life  and  Times  of 
Jesus  the  Messiah,  vol.  i,  pp.  '■275-'-287;  also  other  lives  of  Christ. 
(4)  On  John's  baptism,  its  origin  and  significance,  see  articles  on 
**  Baptism  "  in  Bible  dictionaries. 

Review  and  Preliminary  Questions. 

1.  What  period  of  religious  development  was  covered  by  the 
lessons  of  the  first  quarter  in  this  course.^  1.  What  period  was 
covered  in  the  second  quarter.?  3.  What  period  was  covered  in  the 
third  quarter.?  4.  What  is  the  general  subject  covered  by  the  lessons 
of  the  present  quarter.?  5.  What  is  the  title  of  this  lesson?  its 
object  ? 

Questions  on  the  Lesson. 

1.  What  event  marked  the  close  of  the  Old  Testament  period  and 
the  beginning  of  the  New?     (Mt.  !2: 1;  Lu.  2: 1-^20;  Gal.  4:4;  Note  ^.) 


'2.  What  was  the  political  situation  in  Judea  at  that  time? 


3.  Mention  some  of  the  religious  conditions. 


4.   What  one  event  calU-d  public  attention  to  the  birth  of  the  Mes- 
siah?     (Mt.  ch.  ^2;  Note  3.) 


Forty    2'he  Old  Testamerit  Religion  Passing  into  the  New      229 

5.   What  startling  event  occurred  thirty  years  later?     (Mt.  3:1,  2; 
Mk.  1:4-7;  Lu.  3:1-3.) 


6.  How  had  the  Old  Testament  prophets  prepared  the  way  for 
a  response  to  Joliifs  announcement? 


7.   What  were  the  leading  ideas  in  John's  early  preaching?     (Mt. 
3:7-1^2;  Lu.  3:7-17;  Note  4.) 


8.  Where  did  John  get  these  ideas? 


9.  What  seems  to  have  been  John's  conception  of  the  nature  of 
the  Messianic  kingdom? 


10.  In   what  respect  did    John's  preaching  oppose   the  popular 
feeling  ? 


11.   What,  nevertheless,  was  its  effect?     (Mt.  3:5;  Mk.  1:5;  Lu. 
3:3;  7:30.) 


12.  What  seems  to  have  made  a  radical  change  in  the  tone  of 
John's  preaching? 


13.  With  what  culminating  Old  Testament  prophecy  did   JdIui 
connect  Jesus? 


Questions  for  Consideration. 

1.  In  view  of  Jesus'  estimate  of  John  the  Haptist  (Mt.  11: 11),  how 
shall  we  account  for  the  common  neglect  of  him? 

2.  Did  John  the  Baptist  belong  lo  the  old  order  or  to  the  new? 


230  Preparations  for  Christianity 


Lesson 


Note-book  Work. 

On  the  chronological  chart  in  the  note-book  insert  the  probable 
dates  of  the  birth  of  Jesns  and  the  beginning  of  John's  ministry. 

In  the  column  of  religious  developments  note  John's  announcement 
of  the  kingdom  of  God  as  at  hand. 

Prepare  a  brief  statement  of  the  leading  events  in  the  life  of  John 
the  Baptist. 

Bible  Text.  "  Among  them  that  are  born  of  women  there  hath  not  arisen 
a  greater  than  Johu  the  Baptist,"     Mt.  11 :11. 


Lesson  41.     JESUS'  MISSION  IN  THE  WORLD.     The  Estab- 
lishment of  the  Kingdom  of  God. 

Scripture  Reading:   Jesus'  Announcement  of  the  Kingdom.      Ml.  4:  17,  2;}-25;  5: 1-12. 

Note  1.  Object  of  the  Lesson.  To  show  how  Jesus  received 
His  Messianic  call,  and  what  He  understood  by  the  kingdom  of  God. 

Note  2.  Jesus'  Call  to  His  Messianic  Work.  The  ministry  of 
John  the  Baptist  came  as  a  call  to  prepare  for  the  impending  kingdom 
of  God  not  only  to  the  nation  at  large,  but  to  Jesus  also  in  the  seclu- 
sion of  His  home  at  Nazareth.  In  the  former  case  it  meant  repent- 
ance and  moral  purification,  in  the  latter  consecration  and  service. 
Several  months  passed,  however,  before  Jesus  responded  to  the  call. 
The  obvious  reason  was  that  John's  preparatory  work  might  be 
effectually  accomplished  and  that  the  expectancy  aroused  by  liim 
miirht  be  raised  to  the  utmost  tension. 

What  consciousness  of  a  divine  mission  Jesus  may  have  had  dur- 
ing the  preceding  quiet  years  at  Nazareth  it  is  difficult  to  say.  Aside 
from  the  simple  incident  of  the  visit  to  the  temple  at  the  age  of  twelve 
the  gospels  preserve  no  record  of  any  word  or  act  of  His  that  cluil- 
leuged  public  attention.  While  it  is  almost  certain  that  He  had  a 
sense  of  the  stainlessness  of  His  own  character  and  a  premonition  of 
some  kind  of  divine  mission,  it  seems  ecjually  certain  that  the  first 
clear  consciousness  of  His  Messianic  mission  came  to  Him  at  the  bap- 
tism. The  title  "  Son  of  God,"  applied  to  Him  by  the  voice  from 
lueaven,  could  have  had  only  one  meaning.  It  designated  Him  as 
the  Messiah  (comp.  Ps.  2:7),  and  recalls  Jehovah's  declaration 
resj)ecting  His  servant  in  Is.  42: 1.  It  met  and  confirmed  the  prc- 
monilions  in  His  own  soul.  Addilional  confirmation  came  in  the 
form  of  the  descending  dove,  the  aj)pointed  sign  which  authorized 


Forty-one  Jesiis   Mission  in  the  World  231 

John  to  proclaim  Jesus  cOs  the  Coming  One,  and  which  signified  to 
Jesus  Himself  an  endowment  of  spiritual  power  for  His  vocation 
(Is.  11:2;  61:1). 

Note  3.  Jesus'  Recognition  of  the  Nature  of  His  Mission. 
After  Jesus'  baptism  "  straightway  the  Spirit  driveth  him  into  the 
wilderness  "  (Mk.  1:12)  "to  be  tempted  of  the  devil  "  (Mt.  4:1). 
This  may  best  be  interpreted  as  an  Oriental  description  of  (7)  the 


The  Mount  of  Temptation. 

The  traditional  Bcene  of  Christ's  temptation  (Mon8  Quarantania)  is  a  mountain  about  seven  miles 
northwest  from  Jericho. 

need  which  Jesus  felt  of  clarifying  His  own  mind  respecting  the  mo- 
mentous problems  laid  upon  Him  by  His  Messianic  call,  and  (?)  the 
internal  conflict  which  ensued  between  the  ideals  and  principles  which 
must  control  His  work  and  the  popular  expectations  respecting  the 
Messiah.  He  saw  the  enormous  magnitude  of  the  task  before  Him, 
and  the  well-nigh  insurmountable  obstacles  in  the  way.  He  knew 
what  sufferings  its  accomplishment  would  involve.  There  was  no 
question  as  to  His  willingness  to  obey  the  will  of  God.  But  what  was 
the  divine  will.^  Could  not  the  desired  end  be  reached  by  some 
compromise  with  popular  expectation.'^  The  people  looked  for  a 
Messiah  who  should  feed  them  with  miraculous  bread,  as  INIoses 
had  fed  their  fathers  in  the  wilderness  (  Ex.  16:15;  Jo.  6:. SO,  o\). 
Why  not  use  the  miraculous  power  with  w^hich  He  felt  Himself 
endowed  and  turn  stones  into  bread  ?  But  to  have  done  so  would 
have  shown  His  readiness  to  use  material  means  to  bring  about 
spiritual  results.  Furthermore,  the  people  looked  for  a  Messiah 
who  should  "  suddenly  come  to  his  temple  "  (Mai.  3:  1).  Why  not 
make  His  first  public  appearance  in  Jerusalem  a,s  if  descending  from 
heaven  in  the  midst  of  the  smokin^"  sacrifices  and  the  thronii^s  of 
devout  worshipers.'^     But  to  have  done  so  would  have  indicated  His 


232  Preparations  for  Christianity 


Lesson 


reliance  on  signs  and  wonders  rather  than  the  transforming  power 
of  rehgious  truth.  B^inally,  the  people  expected  that  the  Messiah 
would  establish  Israel's  supremacy  over  the  nations  by  rapid  and 
resistless  conquests.  Why  not  erect  such  an  empire  and  work 
through  it  for  the  spiritual  uplifting  of  the  people?  But  to  have 
done  so  would  have  been  to  accept  the  alleged  supremacy  of  Satan 
over  the  world-powers  for  the  promotion  of  the  kingdom  of  God. 
Jesus  rejected  every  suggestion  of  compromise  with  popular  opinion 
as  essentially  evil.  He  saw  that  He  must  work  for  the  accomplish- 
ment of  purely  spiritual  ends  by  the  use  of  purely  spiritual  means. 

Note  4.  Jesus'  Idea  of  the  Kingdom  of  God.  The  kingdom 
which  the  Messiah  was  expected  to  establish  was  called  by  the  Jews 
"  the  kingdom  of  God,"  since  it  was  regarded  as  essentially  His 
reign  over  men.  In  view  of  its  origin  and  nature  it  was  also  called 
"  the  kingdom  of  heaven."  Jesus  accepted  these  terms,  but  put  into 
them  a  wealth  of  spiritual  meaning  before  unknown.  By  the  king- 
dom of  God  He  indicated  "  that  perfect  order  of  things  wliich  He 
was  about  to  establish,  in  which  all  those  of  every  nation  who  should 
believe  in  Him  were  to  be  gathered  into  one  society,  dedicated  and 
intimately  united  to  God,  and  made  partakers  of  eternal  salvation." — 
Thayer.  It  aims  at  the  realization  of  God's  will  and  purposes  on 
earth  as  they  are  reaHzed  in  heaven  (Mt.  6:10).  Such  conformity 
with  God's  will  on  the  part  of  all  men  will  create  an  ideal  society 
untainted  by  selfishness,  evil,  or  sin. 

Jesus,  accordingly,  did  not  contemplate  the  betterment  of  human 
affairs  through  the  increase  of  wealth,  luxury,  and  power,  but  through 
the  spread  of  righteousness  and  peace.  He  came  with  no  political 
schemes  or  social  programs.  But  He  came  with  the  single  and  im- 
mediate purpose  of  working  for  the  reconstruction  of  the  individual  ■ 
man,  the  social  unit,  for  He  knew  that  this  would  eventually  broaden 
out  into  the  reconstruction  of  the  entire  mass.  Better  men  always 
make  a  better  world.  Love  of  God  and  of  one's  fellow  men  finds 
a  quick  solution  for  all  social  problems.  External  reorganizations 
that  aim  merely  to  procure  better  industrial  conditions,  shorter  hours 
of  labor,  increase  of  wages,  alleviation  of  poverty  and  even-handed 
justice  do  not  touch  the  root  of  the  difliculty.  The  selfishness  from 
which  those  evils  spring  still  remains  in  the  heart  as  the  ruling  pas- 
sion. Where  the  love  of  self  is  displaced  by  the  love  of  God  and  self- 
will  by  God's  will,  social  wrongs  of  every  kind  will  be  righted.  Mutual 
suspicions,  misunderstandings,  hatreds,  resentments,  and  injustice 
will  vanish  before  a  spirit  of  justice,  sympathy,  and  mutual  helpful- 


Forty-one  j^^^^»  Mission  in  the  World  233 

ness.  Holding,  as  Jesus  did,  such  ideas  of  the  kingdom  of  God,  it 
was  impossible  for  Him  to  compromise  in  any  particular  with  the 
religious  leaders  of  His  time  or  with  the  multitudes  whose  ideas  of 
the  kingdom  of  God  rose  no  higher  than  a  political  supremacy  over 
the  world  and  the  making  of  all  nations  tributary  to  Jewish  pride 
and  glory. 

Additional  Reading  References, 
(i)  On  the  kingdom  of  God,  or  kingdom  of  Heaven,  see  articles 
in  Bible  dictionaries.  {^2)  Christ's  idea  of  the  kingdom;  Bruce, 
The  Kingdom  of  God,  pp.  43-62;  Fairbairn,  Studies  in  the  Life  of 
Christ,  pp.  10'-2-112.  {3)  On  the  parables  of  the  kingdom  see  com- 
mentaries on  Mt.  ch.  13. 

Questions  on  the  Lesson. 

1.  Why  did  Jesus  delay  in  presenting  Himself  to  John  for  baptism  ? 
(Lu.  3:21;  Note  2.) 


2.  When  did  Jesus  receive  His  Messianic  call? 

3.  What  did  the  dove  signify  i^  John  and  to  Jesus?     (Jo.  1 :  32-34.) 

4.  Why  was  Jesus  "  driven  "  into  the  wilderness?     (Note  3.) 


5.  What  may  have  been  the  nature  of  the  problems  which  pre- 
sented themselves  to  Jesus  in  the  wilderness? 


6.  How  did  the  first  temptation  conflict  with  Jesus'  idea  of  His 
mission?     (Mt.  4:3,  4.) 


7.  In  this  respect,  what  did  the  second  temptation  mean?     (Mt. 

4:5-7.) 


234  Preparations  for  Christianity  Lesson 

8.  What  false  method  was  suggested    in  the    third    temptation? 
(Mt.  4:8-10.) 


9.  Where  did  Jesus  get  the  term  "  kingdom  of  God  "?     (Note  4.) 

10.  What  did  Jesus  mean  by  the  kingdom  of  God.'' 

11.  How  did  Jesus  hope  to  reconstruct  human  society? 


12.  What  position  was  Jesus  forced  to  take  toward  popular  ideas 
of  the  kingdom? 

Questions  for  Consideration. 

1.  What  kind  of  people  did  Jesus  invite  into  His  kingdom,  and 
what  light  does  this  throw  on  His  idea  of  it?  (Mt.  9: 13;  11:5;  Lu. 
19:10.) 

2.  How  is  the  kingdom  of  God  related  to  the  church? 

Note-book  Work. 
Prepare  for  the  note-book  a  short  statement  descriptive  of  the  kind 
of  kingdom  that  Satan  offered  Jesus  and  the  reasons  that  led  Jesus 
to  reject  it. 

Bible  Text.  "The  kingdom  of  God  is  not  eating  and  drinking,  but  right- 
eousness and  peace  and  joy  in  the  Holy  Spirit."     Rom.  14: 17. 


F<My-two  j^^^  ij^^  Q^,^^i  Teaclier  2S5 

Lesson  42.     JESUS  THE  GREAT  TEACHER.     His  Relation  to 
the  Old  Testament  Religion. 

Scripture  Reading:  Jesus  Came  to  Fulfil  the  Law.      Mt.  5: 17-20,  38-43. 

Note  1.  Object  of  the  Lesson.  To  show  the  duration  of  Jesus' 
ministry,  where  He  taught,  the  form  of  teaching  adopted  by  Him, 
and  the  relation  of  His  teachings  to  those  of  the  ancient  law  and 
prophets. 

Note  2.  When  and  Where  Jesus  Taught.  As  no  certain  date 
can  be  fixed  for  the  birth  of  Jesus  (Lesson  40,  Note  2),  so  no  certain 
dates  can  be  given  for  His  ministry.  Some  help  is  obtained  from 
the  passovers  mentioned  in  the  Fourth  Gospel,  but  as  the  years  are 
uncertain  the  dates  of  the  passovers  are  the  same.  On  the  assump- 
tion that  Jesus  was  baptized  in  January,  a.  d.  27,  the  following 
scheme  will  be  approximately  correct. 

According  to  the  Fourth  Gospel  (Jo.  '2:13-'20)  Jesus  began  His 
public  ministry  by  the  cleansing  of  the  temple  at  the  passover  (April 
11-17)  which  followed  His  appearance  at  the  Jordan.  The  next 
eight  months  were  devoted  to  a  ministry  in  Judea  similar  to  that 
of  the  Baptist  (Jo.  ch.  3).  Early  the  following  December,  four 
months  before  the  harvest  in  April  a.  d.  '28  (Jo.  4:35),  Jesus  gave 
up  baptizing  and  transferred  His  work  to  Galilee  (Jo.  4: 1-3).  From 
December,  a.  d.  27,  until  the  final  departure  from  Galilee,  probably 
in  November,  a.  d.  29,  Jesus'  work  was  mainly  confined  to  this 
province.  Between  the  departure  from  Gahlee  (Mt.  19:1)  and  the 
arrival  in  Bethany  (March  31,  a.  d.  30),"  six  days  before  the  pass- 
over  "  (Jo.  12:1),  a  period  of  about  five  months,  Jesus  appetirs  to 
have  labored  in  Perea  west  of  the  Jordan.  The  closing  work,  in 
and  near  Jerusalem,  extended  from  the  arrival  in  Bethany  to  the 
crucifixion,  April  7,  a.  d.  30.  Jesus'  public  work  thus  covered 
about  three  years  and  three  months. 

Note  3.  How  Jesus  Taught.  Jesus  impressed  His  contempora- 
ries as  an  extraordinary  teacher  whose  wondrous  works  accredited 
Him  as  sent  from  God.  Rabbi,  or  Teacher,  was  the  title  by  which 
He  was  usually  addressed  (Jo.  1:38,  49;  3:2;  6:25;  20:16).  As 
such  the  people  contrasted  Him  with  their  official  teachers  (Mt. 
7:29;  Lesson  36,  Note  3).  The  greatest  praise  given  to  a  scribe 
was  that  he  resembled  a  well  cemented  cistern  that  lost  no  drop  that 
came  into  it.  Jesus,  on  the  contrary,  was  like  a  clear,  cool  spring 
pouring  out  unfailing  refreshment  for  the  thirsty  multitudes.  He 
never  supported  His  sayings  by  appi^als  to  stagnant  traditions,  but. 


236 


Preparatiofis  for  Christianity 


Lesson 


speaking  from  the  fulness  of  His  own  heart.  He  appealed  directly 
to  the  conscience  and  common  sense  of  men. 

Jesus'  teaching  was  marked  by  a  copious  use  of  concrete  illustra- 
tions. No  other  religious  teacher  that  ever  lived  had  such  power 
to  drive  truth  home  by  means  of  metaphors,  similes  and  parables, 
nor  such  exquisite  felicity  in  using  them.  The  most  dull  and  Hstless 
hearer  carried  away  the  picture  even  if  he  failed  at  the  moment  to 
catch  its  meaning. 

Jesus'  teachings  were  never  presented  in  a  systematic  or  theoretical 
form.  His  longest  addresses  as  well  as  His  briefest  sayings  were 
usually  drawn  forth  by  casual  incidents.     Of  the  five  great  discourses 


LepBr'sPhotngiui. 


Kurn  Hattin,  or  the  Horns  of  Hattin. 

The  traditional  phu-e  of  tlie  choosing  o£  the  Twelve  and  the  Sermon  on  the  Mount. 

reported  in  Matthew's  Gospel  three  seem  to  have  been  entirely 
unpremeditated,  namely,  the  parables  of  the  kingdom  (ch.  13), 
the  denunciation  of  the  scribes  and  Pharisees  (chs.  22,  23),  and  the 
great  discourse  about  the  last  things  (chs.  24,  25).  The  other  two, 
the  Sermon  on  the  Mount,  addressed  to  the  Twelve  immediately 
after  Jesus  had  called  them  to  be  His  special  disciples  (chs.  5-7; 
comp.  Lu.  6: 12-49),  and  the  address  to  the  Twelve  when  lie  sent 
them  forth  by  two  and  two  (9:36 — 10:42),  may  have  been  premedi- 
tated, as  un(]uestic)iiably  the  actions  were  that  preceded  them. 

Along  with  these  longer  discourses  we  find  a  multitude  of  short, 
pointed  sayings  almost  all  of  which  were  prompted  by  jjassing  in- 
cidents, by  direct  (juestions,  or  by  hostile  criticism.  Into  many  of 
them  Jesus  crowded  some  single  truth  in  absolute  form,  leaving  the 
listener  to  discover  its  qualifications  and  limits. 

The  extraordinary  attractiveness  of  Jesus'  teaching  and  preaching 
is  attested  not  only  by  the  statement  tliat  "  the  common  people  heard 


Fortv4wo  j^^^^g  ^/jg  Q^^^f^  Teacher  237 

him  gladly  '*  (Mk.  12:37),  but  by  the  crowds  that  thronged  around 
Him  so  eagerly  that  He  could  scarcely  find  time  to  eat  or  rest. 

Note  4.    Jesus'  Relation  to  the  Law  and  the  Prophets.     In  the 
Sermon  on  the  Mount  Jesus  defined  more  fully  than  elsewhere  His 
relation  to  the  religion  of  the  Old  Testament.     In  saying,  "  Think  not 
that  I  came  to  destroy  the  law  and  the  prophets  "  (Mt.  5: 17)  He 
speaks  as  if  He  were  aware  that  this  was  what  His  enemies  alleged 
against  Him,  and  what  His  friends  feared.     There  was  apparent 
reason  for  it.     Not  only  had  His  teachings  brought  him  into  relentless 
warfare  with  Pharisaic  tradition,  but  witli  the  letter  of  the  ancient 
Mosaic  law.     He  did  not  hesitate  to  set  aside  its  requirements  when 
they  conflicted  with  His  own  principles,  as  when  He  superseded  a 
whole  series  of  ancient  laws  by  His  own  authoritative  enactments 
(Mt.  5:21-48);  or  when,  by  a  word.  He  abrogated  the  whole  system 
of  ritual  defilement  (Mk.  7: 196).      But  in  all  such  instances  Jesus 
was  not  overthrowing  the  standards  inculcated  by  Moses  and  the 
prophets,  but  only  realizing  more  perfectly  the  end  which  they  had 
in  view.     The  scribes  and  the  Pharisees  fairly  worshiped  the  letter 
of  the  law,  and  sought  to  acquire  righteousness  by  a  slavish  obedience 
to  its  minutest  requirements.     These  requirements  they  restricted 
to  mere  external  ceremonies,   placing  a  tremendous   emphasis   on 
trivial  things  that  involved  no  effort  or  sacrifice,  such  as  tithing  mint, 
anise  and  cummin  (Mt,  23:23).     In  opposition  to  such  perverted 
notions  Jesus  insisted  that  true  righteousness  consists  in  uprightness 
of  character.     It  is  inward  and  spiritual  rather  than  outward  and 
mechanical.     The  righteousness  of  the  kingdom  of  God  requires 
not  merely  that  one  shall  not  lift  one's  hand  against  property  or  life, 
but  that  one  shall  banish  from  the  heart  that  spirit  of  covetousness 
or  hatred  which  is  liable  to  break  out  in  the  dishonest  or  murderous 
act.     Ceremonial  purity  avails  nothing  so  long  as  the  heart  is  full 
of  impure  passions  (Mk.  7:20-23).     It  followed,  accordingly,  that, 
when  Jesus  seemed  to  be  destroying  the  law  and  the  prophets.  He 
was  actually  fulfilling  them,   "  by  realizing  in  theory  and  practice 
an  ideal  to  which  Old  Testament  institutions  and  revelations  point, 
but  which  they  do  not  adequately  express." 

Jesus  not  only  fulfilled  the  law  but  He  was  Himself  its  final  end 
and  fulfilment  (Rom.  10:4).  He  stood  in  the  same  relation  to  the 
law  as  to  the  temple  and  the  sacrifices.  As  they  were  superseded  by 
the  pure  spiritual  worship  which  He  introduced,  so  the  law  was  super- 
seded by  His  word.  Thenceforth,  for  all  His  followers  the  supreme 
question  was  to  be,  not  ""What  has  Moses  commanded?"  but 
"  What  does  Jesus  want  us  to  do  and  to  be?  " 


238  Preparations  for  Christianity  Lesson 

Additional  Reading  References. 

(i)  Jesus  the  Teacher  with  Authority,  llhees:  Life  of  Jesus  of 
Nazareth,  pp.  2"2G-:^37.  (3)  The  teaching  of  Jesus,  Gilbert:  Stu- 
dents' Life  of  Jesus,  pp.  181- lO'^.  (3)^  See  Bible  Dictionaries,  articles 
on  "  Jesus  Christ,"  "  Parables,"  "  Teaching,"  "  Sermon  on  the 
Mount." 

5,eview  and  Preliminary  Questions. 

1.  When  did  Jesus  receive  His  distinct  call  to  Messiahship .?  2. 
Why  was  He  driven  into  the  wilderness  ?  3.  What  was  the  signifi- 
cance of  the  third  temptation?  4.  Wliat  did  Jesus  mean  by  the 
"  kingdom  of  God,"  or  the  "  kingdom  of  heaven  "?  5.  What  was 
Jesus'  method  for  introducing  the  kingdom  of  God.^  6.  What  is 
the  subject  of  this  lesson  ?  '  its  object  ? 

Questions  on  the  Lesson. 
1.  What  is  our  main  source  for  dating  the  events  in  Jesus'  ministry? 
(Note  2.) 


2.  Where  did  Jesus  begin  His  public  ministry? 


3.  Where  did  He  spend  the  next  eight  months  ? 


4.  Where  did  Jesus  spend  most  of  His  ministry? 


5.  Where  did  He  spend  the  closing  period? 


6.  What  title  was  often  given  to  Jesus  ?     (Note  3.) 


7.  How  did  Jesus'  tcachinij:  differ  from  that  of  the  scribes? 


Forty4wo  j^^^g  ^/^^  Q^^^i  TeocJier  239 

8.  What  was  one  of  the  conspicuous  forms  into  which  Jesus  cast 
His  teaching? 

9.  What  shows  the  unsystematic  character  of  Jesus'  teachings? 

10.  What  impression  did  Jesus  make  on  the  common  people? 


11.  What  did  Jesus  say  to  those  who  suspected  that  He  intended 
to  do  away  with  the  law  and  the  prophets?     (Mt.  5: 17,  18;  Note  4.) 


12.  What  shows,  nevertheless,  Jesus'  freedom  in  dealing  with  the 
law  ? 


13.  How  did  the  righteousness  which  Jesus  demanded  differ  from 
that  of  the  scribes  and  Pharisees? 


14.  W^hat  was  Jesus'  personal  relation  to  the  Mosaic  law? 


Questions  for  Consideration. 

1.  How  is  the  statement  that  "  one  jot  or  one  tittle  shall  in  no  wise 
pass  away  from  the  law  "  consistent  with  what  Jesus  elsewhere  im- 
plied as  to  its  temporary  character? 

2.  What  were  some  of  the  qualities  in  Jesus'  teaching  that  made 
Him  the  world's  greatest  religious  teacher? 

Note-book  Work. 

On  the  chart  in  the  column  of  dates  insert  the  approximate  be- 
ginnings and  ends  of  the  three  great  periods  in  Christ's  ministry 
preceding  the  closing   week. 

Prepare  a  brief  synopsis  of  the  Sermon  on  the  jMount,  stating 
simply  the  main  points,  such  as  (1)  The  subjects  of  the  kingdom 
(5: 1-16);  (;?)  The  laws  of  the  kingdom  (5: 17-48),  etc. 

Bible  Text.     "Never  man  so  spake."     Jo.  7: Hi. 


240  Preparations  for  Christianity 


Lesson 


Lesson    43.     JESUS'  TESTIMONY    CONCERNING    HIMSELF. 

His  Relation  to  the  Father  and  to  the  World. 

Scripture  Reading:  The  Perfect  Accord  between  Jesus  and  the  Father. 

Jo.  5:  iU-29. 

Note  1.  Object  of  the  Lesson.  To  show  the  nature  of  the  exalted 
claims  which  Jesus  made  respecting*  His  own  person. 

Note  2.  Jesus'  Claims  to  Messiahship.  Jesus  became  clearly 
conscious  of  His  mission  as  the  Messiah  at  the  moment  of  His  bap- 
tism (Lesson  41,  Note  '2).  But  there  were  strong  reasons  why  He 
should  not  at  once  announce  it  in  public.  John  the  Baptist  had  not 
yet  finished  his  preparatory  work,  and  until  then  Jesus  felt  that  He 
could  not  begin  His  own  distinctive  work,  much  less  present  Himself 
as  the  fulfilment  of  the  national  hope.  The  cleansing  of  the  temple 
at  the  beginning  of  His  public  ministry  involved  no  Messianic  claim. 
It  was  only  what  any  reforming  prophet,  stirred  by  zeal  for  Jehovah's 
house,  might  have  done.  But  on  Jesus'  part,  coupled  with  His  ref- 
erence to  the  temple  as  "  my  Father's  house,"  it  was  an  act  that 
challenged  attention  to  Himself,  and  had  the  people  stopped  to  think 
they  would  have  seen  that  it  involved  an  assumption  of  authority 
that  belonged  to  the  Messiah  alone.  In  the  early  part  of  His  ministry 
there  was  only  one  occasion  on  which  Jesus  plainly  declared  Himself 
to  be  the  Messiah  (Jo.  4:26),  and  that  declaration  was  made  where 
it  was  not  liable  to  be  misused  for  political  purposes. 

In  His  preaching  Jesus  had  much  to  say  about  the  kingdom  of 
God,  but  He  never  named  Himself  as  the  King.  His  favorite  self- 
designation  was  the  "  Son  of  man,"  a  phrase  which  was  derived  from 
the  Old  Testament  (Ps.  8:4;  Ezek.  2:  1;  3: 1,  etc.),  and  which  there 
contrasted  human  weakness  with  divine  independence  and  power. 
Two  reasons  may  have  led  Jesus  to  adopt  it,  {!)  because  in  Daniel's 
vision  (Dan.  7: 13,  14)  the  "  one  like  unto  a  son  of  man  "  corresponded 
to  Himself  whom  God  had  commissioned  to  bring  the  Messianic 
kingdom  into  the  world;  and  (^)  because  of  all  the  Messianic  titles 
then  in  popular  use  this  was  the  least  liable  to  fan  into  a  flame  those 
political  passions  which  would  have  made  it  impossible  for  Him  to 
continue  His  s})iritual  mission.  For  this  reason  Jesus  also  avoided 
the  title  "  Messiah,"  or  Christ.  In  popular  usage  it  was  bound  up 
with  false  national  hopes  to  which  Jesus  could  not  lend  Himself  with- 
out renouncing  His  mission.  It  was  not  until  Peter's  great  confes- 
sion (Mt.  10:10)  near  tlie  close  of  the  Galilean  ministry  that  Jesus 
accepted  it  as  an  ex')ression  of  inspired   Faith. 

Other  titles  by  which  Jesus  was  addressed  were  "  Son  of  David  " 


Forty-three        J esus'  Testimony  concerning  Himself  241 

(Mt.  9:27;  20:30;  21:9,  15)  and  ''  Son  of  God  "  (Mt.  14:33;  Mk.  3: 
11;  Jo.  1:49).  The  former  Jesus  never  used  because  of  its  obvious 
reference  to  a  particular  phase  of  Messiahship,  and  the  latter  only 
on  a  few  occasions  as  reported  in  the  Fourth  Gospel  (Jo.  5:25;  9:35; 
10:36;  11:4).  Thus  it  appears  that  while  Jesus  throughout  His 
ministry  indirectly  claimed  by  His  words  and  acts  to  be  the  Messiah, 
He  steadfastly  avoided  Messianic  honors,  because  He  knew  that 
they  would  arouse  false  hopes  and  precipitate  a  disastrous  crisis. 
When,  finally,  at  the  triumphal  entry  He  accepted  the  homage  of 
the  multitude  as  their  Messianic  King,  this  act  sealed  His  fate. 

Note  3.  Jesus'  Claim  to  Moral  Authority.  That  which  most 
astonished  the  people  in  Christ's  teaching  was  the  tone  of  authority 
which  rang  clear  and  sharp  in  every  utterance  (Lu.  4:32).  He  ap- 
pealed to  no  precedents  and  supported  His  bold  statements  by  no 
citations  of  venerable  names.  Even  the  authority  of  Moses,  whose 
every  word  was  regarded  by  the  scribes  as  an  echo  of  the  divine 
voice,  was  unhesitatingly  set  aside  in  favor  of  the  final  and  decisive 
word  of  Jesus—"  but  I  say  unto  you  "  (Mt.  5:22,  28,  32,  34).  As 
He  claimed  superiority  to  the  law  so  He  also  claimed  to  be  greater 
than  the  temple  and  Lord  of  the  Sabbath,  the  two  most  sacred  in- 
stitutions'of  the  Jews  (Mt.  12:6,  8). 

Unlike  other  religious  teachers  Jesus  was  not  a  seeker  for  truth. 
He  did  not  grope  His  way  out  of  darkness  into  light,  nor  did  He  reach 
moral  conclusions,  by  processes  of  reasoning.  On  the  contrary.  He 
invariably  spoke  with  the  absolute  certainty  of  one  who  stood  face 
to  face  with  eternal  truth,  and  who  intuitively  knew  the  things  of 
God.  He  used  parables  and  illustrations,  and  He  reasoned  from 
nature  and  Scripture,  but  only  to  make  clear  to  others  the  truths 
which  He  had  perceived  by  direct  insight.  Note,  for  example.  His 
proof  of  a  future  life  drawn  from  God's  words  to  Moses  at  the  bush 
(Mt.  22:31,  32). 

Jesus  claimed  supreme  and  undivided  moral  authority  over  the 
lives  of  men.  The  command,  "  Follow  me,"  involvino^  a  renuncia- 
tion  of  everything  that  might  stand  in  the  way  of  complete  obedience, 
was  addressed  to  mankind  at  large  as  well  as  to  the  first  disciples 
(Mt.  10:37;  Lu.  14:33).  And  yet,  though  He  was  conscious  of  His 
right  to  claim  popular  allegiance  to  Himself,  He  never  compelled, 
but  only  invited,  men  to  take  His  yoke  upon  them  (Mt.  11:29,  30). 
At  the  same  time  He  was  con\'inced  that  if  men  rejected  this  invita- 
tion, they  were  pronouncing  their  own  doom  (Mt.  23:37-39). 

Note  4.     Jesus'  Claim  to  be  the  Son  of  God  with  Divine  Authority. 


242 


Preparations  for  Christianity 


Lesson 


It  was  apparently  on  Jesus'  first  visit  to  Jerusalem  after  the  opening 
of  His  Galilean  ministry  that  He  healed  an  impotent  man  at  the 

Pool  of  Bethesda  (Jo.  5:1-9).  Jesus 
not  only  did  this  on  the  Sabbath,  but 
told  the  man  after  he  was  healed  to 
take  up  his  bed  and  walk.  This  was 
a  flagrant  violation  of  the  Pharisaic 
Sabbath  regulation  against  bearing 
burdens.  Naturally  it  involved  Jesus 
in  a  sharp  controversy  with  the  re- 
ligious leaders  who  were  glad  of  a 
chance  to  censure  Him  as  a  Sabbath 
breaker.  In  defending  Himself  against 
this  charge  Jesus  made  a  remarkable 
revelation  of  His  relation  to  God.  His 
assertion,  "  My  Father  worketh  even 
until  now,"  showed  that  God  is 
doing  good  without  ceasing,  and 
therefore  takes  no  Sabbath  rest  in 
magined.  In  adding,  "  and  I  work," 
In  healing  the 'impotent 


The  Traditional  Pool  of  Bethesda 


any  such  sense  as  the  Jews 
Jesus  ]mt  Himself  on  the  same  plane 
man  Jesus  had  done  God's  work,  and  therefore  Jesus'  critics  were 
really  censuring  God  for  Sabbath  breaking.  In  thus  designating 
Himself  as  the  "  Son,"  the  Jews  quickly  perceived  that  Jesus 
was  claiming  a  sonship  superior  not  only  to  that  which  all  men  sus- 
tain to  (jrod,  but  even  to  that  ascribed  to  the  Messiah  whose  current 
title  was  the  "  Son  of  God."  They  saw  that  Jesus  was  claiming  a 
relationship  to  God  so  exclusive  and  unique  as  to  "  make  himself 
equal  with  God  "  (Jo.  5: 17,  18).  Jesus  at  once  accepted  the  inter- 
pretation as  true,  and  confirmed  it  by  the  further  declaration  that 
the  sympathetic  union  between  Himself  and  the  Father  is  so  close 
as  to  make  it  morally  impossible  for  Him  to  do  anything  contrary 
to  the  Father's  will  (Jo.  5:19).  Because  of  this  absolute  accord 
between  them  the  Father  has  given  to  the  Son  power  over  the  resurrec- 
tion (Jo.  5:21,  24-2G,  28,  29;  comp.  11:25,  26),  and  over  the  judg- 
ment (Jo.  5:22,  23,  27).  This  stupendous  claim  to  be  the  supreme 
arbiter  of  human  destiny  is  repeatedly  presented  in  the  other  Gospels 
(Mt.  7:22,  23;  16:27;  Mk.  8:38),  but  nowhere  so  fully  and  majestic- 
ally as  in  the  picture  of  the  last  judgment,  where  Jesus  represents 
Himself  as  gathering  together  all  the  nations  and  deciding  every 
man's  destiny  according  to  his  allihide  toward  Himself  (Mt.  25:31- 
46). 


Forty-three         Jcsus'  Testimony  co)icenii)ig  Himself  243 

.Note  5.  Jesus'  Consciousness  of  His  own  Greatness.  Because 
Jesus  was  conscious  of  being  the  Son  of  God  in  an  altogetlier  peculiar 
sense,  He  was  in  a  position  to  make  certain  affirmations  respecting 
Himself,  nothing  like  which  were  ever  made  before  or  since.  He 
could  speak  of  Himself  as  coming  down  from  heaven  (Jo.  3: 18), 
and  as  having  had  an  eternal  existence  before  His  assumption  of 
human  nature  (Jo.  8:58).  His  words  therefore  had  an  imperishable 
validity;  '*  Heaven  and  earth  shall  pass  away,  but  my  words  shall 
not  pass  away"  (Mt.  24:35).  He  represented  Himself  as  "the 
light  of  the  world  "  (Jo.  8: 12),  as  "  the  way,  the  truth,  and  the  hfe," 
and  as  the  sole  means  of  access  to  the  Father  (Jo.  14:6;  comp.  Mt. 
11:27).  As  the  Son  of  God  Jesus  not  only  claimed  the  divine  at- 
tribute of  sinlessness  (Jo.  8:46;  14:30),  but  He  exercised  the  divine 
prerogative  of  forgiving  sin  (Mk.  2:5-12;  Lu.  7:48).  He  invited 
all  that  labor  and  are  heavy  laden  to  come  to  Him  as  the  only  Source 
of  rest  unto  their  souls  (Mt.  11:28,  29).  There  is  no  way  of  attain- 
ing eternal  life  except  through  union  with  Himself  (Jo.  10:28). 
Finally,  He  presents  Himself  as  invested  with  all  authority  in  heaven 
and  on  earth,  as  controlling  all  the  forces  of  the  universe  that  are 
needed  for  the  advancement  of  the  kingdom  of  God  (Mt.  28:18). 

Jesus  could  make  those  stupendous  assertions  concerning  Himself 
without  a  suspicion  of  pride,  arrogance  or  conceit,  simply  because 
He  knew  that,  they  were  true.  All  subsequent  ages  have  confirmed 
His  testimony.  Those  who  have  studied  His  character  most  pro- 
foundly yield  the  most  unqualified  assent  to  His  claims.  Men  find 
no  more  fault  with  Him  for  these  amazing  self-assertions  than  with 
the  mountain  because  it  lifts  its  white  crest  above  the  plain,  or  with 
the  sun  because  its  splendor  extinguishes  the  moon  and  the  stars. 

Additional  Reading  References. 
(1)  Jesus'  conception  of  Himself.  Rhees :  Life  (f  Jesus  of  Nazareth, 
pp.  249-269.  (2)  Claims  of  Christ.  Hastings:  Dictiunary  of  Christ 
and  the  Gospels,  vol.  i,  pp.  335-337.  (3)  Consciousness  of  Christ. 
Ibid,  pp.  361-366.  (4)  On  "Son  of  Man,"  "Son  of  God,"  see 
Bible  dictionaries. 

Review  and  Preliminary  Questions. 
1.  Into  what  three  main  divisions  is  Jesus'  public  ministry  divided.'' 
2.  How  was  Jesus'  teaching  different  from  that  cf  the  scribes.^  3. 
Mention  some  of  the  prominent  features  of  Jesus'  teaching.  4. 
How  did  Jesus  define  His  relation  to  the  law  and  the  prophets? 
5.  What  is  the  subject  of  the  present  lesson.^     its  object? 


244  Preparations  for  Christianity 


Lesson 


Questions  on  the  Lesson. 

1.  Why  did  Jesus  not  announce  Himself  as  the  Messiah  at  once 
after  His  baptism?     (Note  2.) 

2.  What  did  His  cleansing  of  the  temple  signify? 

3.  Why  did  Jesus  call  Himself  the  "  Son  of  man  "? 

4.  Why  did  He  avoid  the  title  "  Messiah  "? 

5.  Why  did  He  avoid  Messianic  honors? 


6.  What  personal  claims  did  Jesus  make  in  relation  to  the  Mosaic 
law,  the  temple,  and  the  Sabbath?     (Note  3.) 


7.  How  did  Jesus  show  that,  unlike  other  teachers.  He  was  not 
a  seeker  after  truth? 


8.  What  claim  did  Jesus  make  in  relation  to  the  lives  of  other  men? 


9.  How  did  Jesus  define  His  relation  to  God?     (Note  4.) 


10.   In  what  sense  did  Jesus  call  Himself  the  Son  of  God? 


11.  As  the  Son  of  God  what  divine  authority  had  been  given  to 
Jesus  ? 


Forty-four  j^^^^^  Teaching  respecting  God  245 

l'"2.  Mention  some  of  the  extraordinary  self-assertions  that  Jesus 
made  about  Himself.     (Note  5.) 


13.  Why  could  Jesus  make  such  assertions? 

14.  Why  have  men  not  resented  them? 


Questions  for  Consideration. 

1.  How  is  Jesus'  claim  that  all  judgment  is  committed  to  Him 
consistent  with  His  declaration  "  I  came  not  to  judge  the  world  " 
(Jo.  1^2:47)? 

"i.  If  Christ  has  all  power  in  heaven  and  on  earth,  why  does  He 
not  use  it  in  crushing  out  evil? 

Note-book  Work. 
Transcribe  into  the  note-book  eight  or  ten  of  those  sayings  of  Jesus 
respecting  Himself  which  you  consider  most  extraordinary. 

Bible  Text.  "  This  is  the  will  of  my  Father,  that  every  one  that  beholdeth 
the  Son,  and  believeth  on  him,  should  have  eternal  life;  and  I  will  raise  liim 
up  at  the  last  day."     Jo.  6:40. 


Lesson    44.    JESUS'  TEACHING    RESPECTING    GOD.    The 

Divine  Fatherhood. 

Scripture  Reading:  The  Father's  Love  for  the  Lost.     Lu.  15:11-24 

Note  1.  Object  of  the  Lesson.  To  show  how  Jesus  emphasized 
the  fatherhood  of  God,  what  He  meant  by  it,  and  the  place  which 
it  occupied  in  His  teaching. 

Note  2.  Heathen  and  Jewish  Ideas  of  the  Divine  Fatherhood. 
From  the  time  of  Homer  on  the  Greeks  called  Zeus  "  the  father  of 
gods  and  men  "  and  they  prayed  to  him  as  "  Father  Zeus."  But  by 
this  term  they  meant  little  more  than  originator  and  preserver  of 
nature.  Occasionally  the  term  ajipears  in  substantially  the  same 
sense  in  the  Old  Testament,  r.  (/.,  in  ]\[al.  '2: 10;  "  Have  wc  not  all 


246  Preparations  for  Christianity  Leaaon 

one  father?  hath  not  one  God  created  us?  "  In  the  comparatively 
few  places  in  the  Old  Testament  where  this  term  is  applied  to  God 
it  denotes,  not  His  personal  relation  to  an  individual,  but  His  gracious 
attitude  toward  Israel  as  His  chosen  people  (Deut.  32:6;  Is.  63:16; 
Jer.  3: 19;  31 :  9),  or  toward  Israel's  king  (2  Sam.  7: 14).  The  religion 
of  the  prophets  sought  to  bring  men  into  intimate  personal  relations 
with  God.  But  when  Judaism  displaced  the  prophet  religion,  it 
removed  God  far  away  from  the  individual  worshiper,  unapproach- 
able except  through  an  official  priesthood  and  with  elaborate  ritual, 
and  possessed  of  a  name  too  sacred  to  be  pronounced  by  mortal  lips. 
Gradually  the  idea  of  God  lost  the  noble  attributes  prominent  in  the 
teachings  of  the  prophets,  and  became,  as  with  Philo,  a  mere  philo- 
sophical abstraction,  the  "  Existing  One  ";  or  thoroughly  unspiritual, 
as  in  the  Jerusalem  Talmud,  where  God  is  represented  as  a  model 
Rabbi  who  studies  the  law  three  hours  a  day,  keeps  the  sabbath,  and 
rises  up  before  the  hoary  head.  He  becomes  "  the  Holy  One,"  or 
**  the  Blessed  One,"  terms  by  which  He  is  still  commonly  known 
among  the  Jews. 

Note  3.  Jesus'  Revelation  of  the  True  Fatherhood  of  God.  In 
Jesus'  first  recorded  utterance  when  a  boy  in  the  temple  (Lu.  2:49) 
and  in  His  last  word  on  the  cross  (Lu.  23:  46)  He  spoke  of  God  as  the 
Father.  As  thus  used  by  Him  this  designation  occurs  in  Mark's 
Gospel  five  times,  in  Luke  seventeen,  in  Matthew  forty-five,  and  in 
John  about  ninety  times.  It  is  the  term  in  which  Jesus  embodied 
His  most  distinctive  conception  of  God.  Indeed,  it  can  truly  be  said 
that  the  one  and  only  subject  in  respect  to  which  Jesus  claimed  to 
bring  an  absolutely  new  revelation  into  the  world  was  that  of  the 
fatherly  character  of  God:  "No  man  knoweth  .  .  .  the  Father, 
save  the  Son,  and  he  to  whomsoever  the  Son  willeth  to  reveal  him  " 
(Mt.  11:27).  It  was  because  Jesus  knew  Himself  to  be  the  well 
beloved  Son  of  God,  and  was  conscious  of  an  absolute  accord  with 
Him  in  nature,  will,  purpose,  and  action,  that  He  was  able  to  make 
a  perfect  revelation  of  the  character  of  (iod,  and  tliis  revelation  in 
its  utmost  essence  He  comprehended  in  the  name  Father.  Jesus  was 
not  the  first  to  use  this  term.  We  have  already  seen  (Note  2)  that 
it  had  been  known  to  Jews  and  Gentiles.  But  Jesus  in  adopting  it 
poured  into  it  a  wealth  of  unsuspected  meaning.  He  made  it  the 
fullest  embodiment  of  the  revelation  which  He  brought  into  the  world. 
On  the  lips  of  Greek  or  Jew  the  term  Father,  as  applied  to  God,  de- 
noted a  mere  relationship — His  relation  to  the  world  as  its  creator 
and  preserver,  or  to  a  particular  nation  as  its  patron  deity.     But  on 


Forty-four  j^^^^»  Teaching  respecting  Ood  247 

the  lips  of  JesQsi  it  became  descriptive  of  the  inmost  and  essential 
character  of  God.  In  speaking-  of  God  as  '*  the  Father  "  Jesus  stated 
concretely  what  John  stated  abstractly  when  he  declared  that  "  God 
is  love."  Fatherhood  and  love  arc  thus  equivalent  terms.  Knowing 
God  as  Jesus  did,  He  was  able  to  affirm  that  God  is  all  that  fatherli- 
ness  implies — love  that  is  limitless  and  undeserved,  that  anticipates 
every  need,  that  pours  out  all  its  resources  on  the  beloved,  that 
suffers  and  hopes,  that  waits  for  and  goes  out  to  meet  the  returning 
penitent  and  draws  him  to  its  heart  with  infinite  tenderness  and  joy 
(Lu.  15:11-24).  All  that  is  noblest  in  the  best  human  fatherhood 
is  but  a  faint  reflection  of  the  perfect  fatherhood  of  God  (Mt.  7:11). 
In  the  teaching  of  our  Lord  fatherhood  is  not  simply  one  of  the  divine 
attributes  among  many,  but  that  which  is  central  and  dominant. 

Note-  4.     Different  Meanings  of  the  Divine  Fatherhood.     The 

teaching  of  our  Lord  respecting  the  fatherhood  of  God  moves  on  tliree 
planes: 

(i)  God  as  the  Father  of  Jesus  Christ.  Jesus  continually  speaks 
of  God  as  *'  my  Father,"  and  He  never  joins  Himself  with  Ilis  fol- 
lowers in  such  an  expression  as  *' our  Father."  The  Lord's  prayer 
which  begins  with  this  phrase  was  a  model  for  His  disciples,  not  for 
Himself.  Indeed,  He  takes  special  pains  to  emphasize  the  distinctive- 
ness of  His  own  relation  in  specifying  "  my  Father  and  your  Father, 
and  iny  God  and  your  God  "  (Jo.  20:17).  Jesus  was  conscious  of 
living,  moving,  and  ha\ang  His  being  so  wholly  within  the  sphere  of 
God's  will  and  purposes  as  to  constitute  Him  in  a  unique  sense  the 
Son  of  God.  In  this  respect  no  being  in  the  universe  stands  on  the 
same  plane  as  Himself. 

{2)  God  a,s  the  Father  of  Itelievers.  God's  redeemed  and  faithful 
children,  whom  Jesus  called  His  brothers  and  sisters  because  they 
do  the  will  of  Plis  Father  in  heaven  (Mk.  3:35),  stand  on  the  next 
lower  plane  of  nearness  to  God.  They  reciprocate  His  paternal  love, 
they  are  })ure  in  heart,  obedience  is  to  them  a  delight,  and  it  is  their 
high  privilege  to  co-operate  in  the  accomplishment  of  His  gracious 
j)urposes.  These  are  they  who  worship  the  Father  in  spirit  and 
truth.  In  turn  they  arc  the  objects  of  His  tender  care.  Each  of 
them  is  indivirjualized  ("  thy  Father,"  Mt.  0:4,  18)  jus  an  object  of 
God's  loving  thought  and  kindness.  For  their  present  protection 
and  guidance  and  for  their  eternal  salvation  they  need  give  them- 
selves no  anxiety,  since  all  the  resources  of  di\'ine  wisdom,  power,  and 
love  are  engaged  in  their  behalf:  "  Fear  not,  little  flock,  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom  "  (Lu.  12:32).* 


248  Preparaiions  for  Christianity 


Lesson 


(3)  God  as  ihe  Father  of  all  men.  But  while  Jesus  thus  emphasized 
His  own  unique  sonship,  and  the  high  and  true  sonship  of  every 
beUever,  He  did  not  exchide  the  mass  of  manl-iind  from  a  similar 
relation  to  God.  In  addressing  the  multitude  He  did  not  choose 
another  name  for  God.  To  them  also  He  came  with  the  consoling 
message  that  His  Father  was  their  Father  too,  and  that  however  far 
tliey  might  have  wandered  and  however  deep  the  degradation  into 
which  they  had  fallen  they  were  not  beyond  God's  fatherly  love  and 
care.  With  unwearied  patience  He  was  waiting  for  their  penitent 
return  to  His  heart  and  home.  This  universal  fatherhood  of  God 
rests  not  merely  on  the  fact  that  He  has  created  man  in  His  own  image 
and  likeness,  but  on  the  fact  that  in  His  essential  nature  God  is  love. 
But  obviously  those  who  are  lacking  in  filial  obedience  and  rever- 
ence cannot  experience  the  benefits  of  the  divine  fatherhood  in  the 
same  full  measure  as  God's  loyal  children.  His  willingness  to  bestow 
His  grace  upon  them  may  be  frustrated  by  their  unwillingness  to 
receive  it.  But  alienation  from  Him  does  not  destroy  sonship.  The 
prodigal  in  the  far  country  feeding  swine  was  still  a  son  for  whose 
return  the  father  watched  and  waited  (Lu.  15:15-20).  He  was  out 
of  normal  relation  with  his  father.  Jesus'  mission  in  the  world  was 
to  bring  God's  prodigal  children  back  into  normal  relations  with 
Him.  He  came,  not  to  transform  them  into  the  children  of  God,  but 
to  reveal  to  them  the  fact  that  God  is  their  Father,  and  to  lead  them 
to  a  joyful  recognition  of  this  already  existent  fact. 

Note  5.  The  Divine  Fatherhood  Fundamental  in  the  Teachings 
of  Jesus.  A  careful  examination  of  the  Gospels  shows  that  Jesus,  in 
choosinjr  the  name  Father  as  His  favorite  designation  for  God,  was  not 
influenced  by  merely  sentimental  considerations.  It  was  no  loosely 
attached  poetic  embellishment  of  His  speech  that  coidd  be  dropped 
out  and  leave  no  perceptible  vacancy.  On  the  contrary,  the  father- 
hood of  God  was  fundamental  in  all  His  thinking.  In  teaching  and 
})reaching  Jesus  emphasized  the  peerless  value  of  the  kingdom,  but 
only  because  it  was  the  Father's  kingdom  where  His  will  is  done  as 
it  is  in  heaven  (Mt.  G:  10).  The  entire  realm  of  human  duty  springs 
from  the  relation  which  men  sustain  to  God  as  their  heavenly  Father, 
and  the  consequent  relations  which  they  sustain  one  to  another  as 
brethren.  Because  God  is  the  heavenly  Father,  and  because  He 
is  love,  therefore  love  should  be  the  controlling  power  in  the  moral 
and  religious  life  of  humanity.  While  Jesus  conunanded  His  follow- 
ers to  love  one  another,  tlie  coiiin^jvnd  cerfainlv  was  never  intended 
to  be  limited  to  the  Christian  brolherliooa, 


Forty-four  Jesiis'  Teaching  respecting  God  249 

Additional  Reading  References. 

(/)  On  tlie  fatlierhood  of  (lod  see  article  "  Father  and  Father- 
hood "  in  Hastings:  Dictionary  of  Christ  and  the  Gospels;  also  articles 
on  "  God  "  in  other  Bible  dictionaries.  {2)  Christ's  doctrine  of 
(iod.  Bruce:  The  Kingdom  of  God,  pp.  109-1 '-27.  {3)  The  new  idea 
of  God  and  the  name  Father.  Beyschlag:  Neto  Testament  Theoloc/ij, 
vol.  i,  pp.  79-82. 

Review  and  Preliminary  Questions. 
1.  Why  did  Jesus  by  preference  call  Himself  "  The  Son  of  Man  "? 
'2.  Why  did  He  avoid  Messianic  till(\s  and  honors.^  3.  How  did 
Jesus  exhibit  His  moral  authority.^  -L  In  what  sense  did  Jesus  call 
Himself  the  "  Son  of  God-".^  5.  How  did  Jesus  sliow  His  conscious- 
ness of  His  own  greatness.'^  6.  What  is  the  subject  of  tlie  present 
lesson.^     its  object.^ 

Questions  on  the  Lesson. 
1.  What  did  the  Greeks  mean  when  they  called  Zeus  a  "  father  "? 
(Note  '2.) 


2.   What  is  meant  in  the  Old  Testament  when  God  is  spoken  of  as 
a  Father.^ 


').  How  was  the  idea  of  divine  fatherhood  suppressed  in  the  later 
Judaism.? 


4.  On    the    contrary,    what    use    did    Jesus    make    of   the    name 
Father".?     (Note  8.) 


5.   Why  did  Jesus  use  the  name  "  Father  "  as  a  designation  for  Ciod  .^ 


6.  What  new  revelation  as  to  the  character  of  (jod  did  Jesus  bring 
into  the  world? 


7.  W^hat  parable  in  the  teachings  of  Jesus  most  forcibly  illustrates 
the  fatherly  character  of  God? 


250  Preparations  for  Christianity  Lesson 

8.  What  did  the  fatherhood  of  God  mean  to  Jesus  Himself?     (Note 
4.) 


9.   What  does  the  fatherhood  of  God  mean  to  those  who  obey  and 
trust    Him  ? 


10.   What  shows  that  Jesus  extended  the  idea  of  God's  fatherhood 
so  as  to  embrace  all  men? 


11.  What  does  God's  fatherhood  mean  to  those  who  do  not  love 
and  obey  Him? 


l'-2.   What  place  does  Liie  fatherhood  of  God  occupy  in  the  teachings 
of  Jesus?     (Note  5.) 


13.  How  is  this  shown? 


Questions  for  Consideration. 

1.  Why  has  Christian  lliouglit  in  our  time  transferred  the  em- 
phasis from  the  sovereignty  to  the  fatherhood  of  God? 

2.  What  is  gained  by  this  transfer  of  emphasis? 

Note-book  Work. 
In  the  Sermon  on  the  Mount,  as  reported  in  Matthew's  Gospel, 
God  is  spoken  of  sixteen  times  as  "  Father."     Make  a  list  of  these 
passages  in  the  note-book,  and  from  them  gather  into  a  brief  state- 
ment the  traits  of  fatherhood  that  are  ascribed  to  God. 

Bible  Text.  "  If  ye  then,  beiiifj  evil,  know  how  to  jL^ivc  good  gifts  unto 
your  children,  how  much  more  shall  your  Father  who  is  in  heaven  give  good 
things  to  them  that  ask  him."     Mt.  7:11. 


Forty-five 


Jesus'  Teaching  respecting  Mail  251 


Lesson  45.     JESUS'  TEACHING  RESPECTING  MAN.     Human 
Sonship  and  Brotherhood. 

Scripture  Reading.     Jesus'  Compassion  on  the  Multitude.      Mt.  9:27 — 10:1. 

Note  1.  Object  of  the  Lesson.  To  show  how  Jesus,  in  virtue 
of  the  fatlierhood  of  God,  j^roclaimed  the  divine  sonship  of  man  and 
a  new  human  brotherhood. 

Note  2.  Heathen  and  Jewish  Estimates  of  Man.  The  ancient 
world  had  no  conception  of  the  true  natiu-e  of  iiuiii  nor  of  his  real  worth 
and  dignity.  The  universal  prevalence  of  slavery,  the  degradation 
of  woman,  the  exposure  of  undesirable  infants,  and  the  trifling  value 
placed  on  human  life,  showed  that  a  liuman  being  counted  for  little 
more  than  a  superior  brute.  That  a  human  being  as  such  possesses 
inalienable  personal  rights  was  not  understood.  A  slave  was  of 
value  to  his  owner  only  as  a  chattel.  A  free  man,  or  citizen,  became 
of  importance  to  the  community  or  the  state  only  as  he  acquired 
rank  or  fortune.  The  Greeks  despised  as  barbarians  all  but  those 
who  spoke  their  language.  When  the  Romans  conquered  the  Greeks, 
they  applied  the  same  scornful  epithet  to  all  but  themselves  and  the 
Greeks.  The  Jews  hated  both  Greeks  and  Romans  and  spoke  of 
them  as  Gentile  dogs.  Among  the  Jews  themselves  the  sanctimonious 
scribes  and  Pharisees  looked  down  with  a  sense  of  proud  superiority 
on  ordinary  men  and  women,  who  did  not  strictly  keep  the  law,  as 
mere  "  people  of  the  earth,"  social  rubbish  not  worth  saving.  The 
obligations  of  brotherhood  were,  of  course,  recognized  within  the 
family  and  in  decreasing  measure  throughout  the  clan,  the  tribe,  and 
the  nation,  but  no  conception  had  yet  been  formed  of  a  brotherhood 
of  man. 

Note  3.  Jesus'  Revelation  of  the  Dignity  of  Man.  So  long  as 
God  was  thought  of  as  sustaining  to  man  no  higher  relation  than 
that  of  Creator  and  Ruler,  man  himself  could  only  be  thought  of, 
along  with  other  living  organisms,  as  a  product  of  the  creative  energy. 
No  higher  idea  was  attainable  until  men  had  obtained  a  higher  idea 
of  the  relation  which  God  holds  to  the  liuman  race.  This  came  in 
the  revelation  which  Jesus  brought  of  the  fatherhood  of  (iod.  But 
the  moment  Jesus  proclaimed  this  great  truth  He  lifted  man  from 
the  plane  of  mere  creatureship  into  the  exalted  relation  of  divine 
sonship.  If  God  is  his  Father,  then  he  is  God's  child.  If  he  is  God's 
child,  then,  in  a  deeper  sense  than  ever  suspected  before,  he  is  made 
in  the  likeness  of  God.  This  can  only  mean  that  God  endowed  him 
with  mental  and  moral  faculties  essentially  like  His  own.     On  this 


252  Preparations  for  Christianity 


Lesson 


fact  rests  the  possibility  of  revelation,  of  science,  and  of  fellowship 
with  God;  for,  if  the  human  mind  is  not  essentially  akin  to  the  divine, 
God  cannot  reveal  Himself  to  man,  man  cannot  understand  the 
works  of  God,  and  there  can  be  no  community  of  interests  between 
them.  It  follows,  furthermore,  from  this  fact  of  divine  sonship,  that 
man  stands  not  merely  at  the  head  of  the  material  creation,  but  on 
the  border-land  between  two  worlds,  his  physical  organism  relating 
him  to  the  perishing  animal  world  below,  while  his  true  inner  self 
relates  him  to  abiding  spiritual  world  above.  Man  is  so  great  a 
being  that  this  present  worid  cannot  contain  him.  He  reaches  out 
into  eternity.  As  a  child  of  God,  he  is  the  heir  of  an  immortal 
destiny. 

If  there  is  a  universal  divine  fatherhood  that  reposes  not  only  on 
the  fact  of  creation,  but  on  the  essential  nature  of  God  as  love  (Les- 
son 44,  Note  3),  then  there  must  be  a  corresponding  universal 
sonship.  Every  human  being,  viewed  in  the  light  of  the  ideal,  is 
a  child  of  God  whose  highest  duty  and  ambition  should  be  to  realize 
the  privileges  implied  in  divine  sonship. 

Note  4.  Jesus'  Recognition  of  Human  Sin.  While  Jesus 
perceived  the  ideal  dignity  of  every  human  being  and  valued  him 
accordingly.  He  saw  also  that  even  the  best  of  human  beings  have 
fallen  far  short  of  attaining  this  ideal.  He  knew  that  men  were 
sinners  and  had  fallen  into  such  evil  ways  as  to  seem  no  longer  worthy 
to  be  called  children  of  God.  Nevertheless,  beneath  all  pride  and 
selfishness,  ignorance  and  vice,  refined  wickedness  or  shocking  out- 
breaks of  lust  or  brutality,  Jesus  recognized  the  infinite  worth  of 
the  human  soul.  Even  at  his  worst  man  is  still  God's  child.  Jesus 
hinted  at  this  incomparable  dignity  in  such  questions  as  "  How 
much  is  a  man  of  more  value  than  a  sheep"  (Mt.  12:  l'^)?  and 
"  What  shall  a  man  be  profited  if  he  gain  the  whole  world,  and  lose 
his  life?  or  what  shall  a  man  give  in  exchange  for  his  life"  (Mt. 
16:  26)  ?  But  most  emphatically  He  taught  it  by  His  conduct  toward 
those  whom  the  religious  leaders  neglected  as  undeserving  of  God's 
care.  Jesus,  too,  hated  sin  with  an  intensity  never  felt  by  these 
religious  leaders,  but  He  never  allowed  His  hatred  of  sin  to  keep  Him 
from  trying  to  save  sinners.  Instead  of  shunning  them  as  out- 
casts, He  went  to  them  as  a  sympathetic,  helpful  Friend,  so  that  by 
winning  their  confidence  He  might  win  them  back  to  righteousness 
and  to  God.  How  much  (iod  thought  of  them  He  showed  in  the 
parables  of  the  shepherd  seeking  his  lost  sheep,  and  the  woman  her 
lost  piece  of  silver  (Lu.  15: 1-10),  and  of  their  joy  over  their  recovery 


Forty-five 


Jesus'  Teaching  respecting  Man 


253 


of  that  which  was  lost.  From  these  and  other  instances  where 
Jesus  speaks  of  the  "  lost  "  it  is  clear  that  He  does  not  employ  the 
term  in  an  absolute  sense,  as,  for  example,  we  speak  of  a  ship  being 
"  lost  "  that  sinks  in  mid-ocean.  To  Ilim  the  "  lost  "  were  human 
.beings  out  of  the  proper  relations  to  God  tlirough  ignorance  and  sin, 
but  who  as  long  as  they  remain  human  beings  remain  the  children 
of  God;  wilful,  disobedient,  and  even  defiantly  wicked,  they  may  be, 
but  moral  aHenation  cannot  obliterate  the  fact  of  sonship  eitlier 
divine  or  human.  What  is  needed  is  that  the  "  lost  "  be  brought 
back  into  normal  relations  to  the  heavenly  Father,  and  therefore 
Jesus  began  His  preaching  with  the  word  "repent"  (Mk.  1:15), 
and  He  declared  the  purpose  of  His  mission  to  be  "  to  seek  and  to 
save  that  which  was  lost  "  (Lu.  19: 10). 

Note    5.      Jesus'    Teaching   respecting    Human    Brotherhood. 

The  doctrine  of  human  brotherhood  rests  on  that  of  the  divine 
fatherhood.  Only  to  the  extent  that  Gotl  is  conceived  of  as  the  Father 
of  all  men  will  men  come  to  think  of  all  other  men  as  their  brethren. 
At  first  sight  it  seems  singular  that  Jesus,  who  bore  such  unmistakable 
testimony  to  the  former  relation,  made  no  explicit  affirmation  con- 
cerning the  latter.  The  reason  niay  have  been  a  con^^ction  that 
when  men  come  to  love  God  as  their  Father,  they  will  quickly  come  to 
love  one  another  as  brethren,  and  that  until  this  love  of  God  as  the 
heavenly  Father  is  established  in  the  heart  it  is  useless  to  appeal 
to  an  ideal  brotherhood  as  a  basis  for  moral  conduct.     That  all  men 


The  Inn  of  the  Good  Samaritan,  on  the  Jericho  Road. 

do  sustain  such  a  relation  one  to  another  is  implied,  however,  in 
such  teachings  as  the  command  "  Love  your  enemies  "  (Mt.  5:44), 
and  the  parable  of  the  Good  Samaritan  (Lu.  10:^25-37)  in  which  the 
term  **  neighbor"  has  obviously  the  same  meaning  as  brother-man. 


254  Preparations  for  Christianity 


Lesson 


But  the  new  sense  of  kinship  through  which  Jesus  aimed  to  re- 
deem human  society  must  be  awakened  by  a  more  powerful  motive, 
namely,  that  the  duties  which  men  owe  one  to  another  spring  out 
of  their  common  relation  to  God.  It  is  this  thought  which  has 
aroused  not  merely  a  wide-spread  discontent  with  the  inequalities 
and  injustices  that  prevail  in  the  present  social  order,  but  a  larger 
sense  of  responsibility  for  these  conditions  than  society  has  ever  felt 
before.  Not  only  has  the  Christian  church  (the  new  brotherhood 
which  Jesus  founded),  responded  most  magnanimously  to  this  feeling 
of  social  responsibility,  but  it  has  passed  out  from  the  church  into 
the  community  at  large  where  it  is  manifested  in  elaborate  organiza- 
tions for  the  relief  of  human  suffering  and  need.  In  all  Christian 
lands  enormous  sums  are  annually  devoted  to  charities  that  appeal 
to  brotherly  love  as  the  chief  reason  for  their  existence.  In  nothing 
has  the  operation  of  this  Christian  sense  of  universal  brotherhood 
been  more  effective  than  in  the  extinction  of  human  slavery.  In 
the  ancient  world  no  institution  was  more  widely  and  deeply  rooted 
in  the  social  structure,  and  none  was  so  wickedly  defiant  of  the  in- 
herent rights  of  human  personality.  For  Christianity  to  have 
declared  war  against  it  would  have  been  suicidal.  Jesus  said  not  a 
word  against  this  monstrous  wrong.  Instead  He  revealed  the  univer- 
sal fatherhood  of  God,  and  let  men  infer  the  universal  brotherhood  of 
man,  and  wherever  these  two  ideas  have  gone  slavery  has  gone 
down,  until  at  the  present  time  it  has  been  abolished  over  almost 
the  entire  earth.  The  fate  that  has  overtaken  slavery  will  also 
overtake  war.  The  power  that  has  destroyed  the  one  will  eventually 
destroy  the  other  also.  Both  violate  the  law  of  brotherhood,  and 
both  must  disappear  before  the  all-conquering  spirit  of  Christian  love 
and  mutual  helpfulness. 

Additional  Reading  References. 
(1)   Articles  "  Brotherhood  "  and  "  Children  of  God  "  in  Hastings, 
Dictionarjj  of  Christ   and  the    Gospels,   vol.  i.      (;?)    Universality  of 
the  Christian  Republic,  Seeley,  Ecce  TTomo,  ch  xii. 

Review  and  Preliminary  Questions. 
1.  What  ideas  of  divine  fatherhood  prevailed  before  the  coming 
of  Jesus  .^  2.  How  did  Jesus'  idea  of  God's  fatherhood  differ  from 
all  preceding  ideas?  3.  In  what  three  senses  did  Jesus  use  the 
name  Father  as  a  designation  for  God.?  4.  What  relation  did  the 
doctrine  of  the  divine  fatherhood  sustain  to  the  other  teachings  of 
Jesus?     5.   What  is  the  subjecl  of  this  lesson?     its  object? 


Forty.ftve  Jesus*  Teaching  respecting  Man  'itSS 

Questions   on  the   Lesson. 
1.    How  did  the  lieatlion  world  in  the  time  of  Jesus  show  that  it 
had  no  conception  of  fundamental  human  rights  ?     (Note  2.) 


2.   What  was  the  attitude    of   the    Jews    toward   the  rest  of  the 
human  racer 


3.    Why   did    the    ancient   world   reach    no    higher   conception   of 
the  inherent  value  of  man?      (Note  .".) 


4.   How   did    Jesus    revolutionize   man's   conception  of   his    own 
worth  and  that  of  his  fellow  man  ? 


5.  How   did    Jesus'    teachings    affect   the   idea    of    man's    future 
destiny? 

6.  On    what   does    the   idea   of    a   universal    human   brotherhood 
rest  ? 


7.  What  shows  that  Jesus,  notwithstanding  His  exalted  estimate 
of  human  worth,  hold  no  sentimental  views  as  to  man's  present 
condition?     (Note  4.) 


8.   If  Jesus   hated  sin  above  all  things,   why  did   He    not   shun 
the  company  of  sinners? 


9.    What  was  Jesus'  idea  of  the  "  lost  "? 


10.    Why  did    Jesns    not    ompluisi/o   the    natural    brotherhood    of 
man  as  He  did  the  falluM-liood  of  (Jtxl?      (Note  5.) 


25Q  Preparations  for  Christianity  Lesson 

11.   How  did  Jesus  imply  that  all  men  are  brethren? 


12.   How  is  the   thought  of  human  brotherhood   affecting  social 
conditions  at  the  present  time  ? 


13.   Why  have   the  teachings  of    Jesus    led  to  the   extinction  of 
slavery,  although  He  uttered  no  direct  condemnation  of  it.^^ 


14.   How  do  these  teachings  bear  on  the  establishment  of  universal 
peace  ? 


Questions  for  Consideration. 

1.  To  what  extent  do  so-called  "  fraternal  "  organizations  realize 
a  true  human  brotherhood  ? 

2.  To  what  extent  is  a  true  brotherhood  realized  in  the  Christian 
church  } 

Note-Book  Work. 
Copy  in  the  note-book  Jesus'  sayings  respecting  the   "  lost  "  as 
given  in    Mt.  10:6;  15:24;  18:11;  Lu.  15:4,  6,  24,    32,    and  from 
these  sayings,  viewed  in  the  light  of  His  general  teachings,  write  a 
short  statement  of  what  He  seems  to  have  meant  by  the  "  lost." 

Bible  Text.     "A  new  commandment  give  I  unto  you,  that  ye  love  one 
another."     Jo.  13:34. 


Lesson     46.     JESUS'     TEACHINGS     RESPECTING     SIN.     Its 
Essence  Found  in  Selfishness. 

Scripture  Reading:    Slighting  the  Grace  of  God.      Lu.  14:15-24. 

Note  1.  Object  of  the  Lesson.  To  show  what  Jesus  taught 
respecting  the  nature  and  consequences  of  sin. 

Note  2.  Pre-Christian  Views  of  Sin.  A  ri^rht  view  of  the  nature 
of  sin  depends  on  a  right  knowledire  of  the  character  of  God  and  of 
man,  and  of  their  mutual  relations.  Such  knowledge  the  heathen 
world  has  never  attained,  and  consequently  it  has  never  had  a  proper 


Forty-Six  Jesiis'  Teachings  respcctimj  Sin  257 

sense  of  sin.  Lawlessness  or  crimes  that  disturb  the  peace  and  secur- 
ity of  society  are  easily  seen  to  be  evil  and  are  condemned  accord- 
ingly, but  to  sin  as  a  moral  state,  involving  separation  of  the  soul 
from  God,  the  heathen  mind  is  and  always  has  been  insensible.  The 
gods  of  the  heathen  were  on  the  same  moral  plane  as  the  heathen 
themselves.  To  be  out  of  moral  harmony  with  them  was  therefore 
inconceivable.  Among  the  Greeks  Nemesis,  the  goddess  of  chas- 
tisement and  vengeance,  was  not  a  personification  of  offended 
righteousness,  but  merely  of  that  moral  indignation  which  is  felt 
when  the  normal  order  of  things  is  disturbed  either  by  excess  of 
good  fortune  or  by  the  arrogance  and  lawlessness  which  usually 
attend  it. 

From  the  first  the  Hebrews  had  a  higher  idea  of  the  moral  character 
of  Jehovah  than  the  surrounding  nations  had  of  their  gods.  He 
was  Israel's  true  and  righteous  King  whose  will  was  law.  Trans- 
gression of  law,  accordingly,  was  trv^ated  not  merely  as  a  civil  but 
as  a  religious  offence.  It  was  sin,  and  the  greatest  of  all  sins  was  a 
violation  of  Israel's  primary  law  forbidding  idolatry,  the  worship  of 
other  gods.  To  the  later  prophets  and  the  psalmists  sin  was  not 
merely  a  transgression  of  Jehovah's  law,  but  a  rupture  of  the  happy 
relations  which  should  exist  between  Him  and  His  people,  and 
which  resulted  in  the  hiding  of  His  face  and  a  discontinuance  of 
His  mercies.  The  popular  religion  continued,  however,  from  first 
to  last,  to  think  of  sin  as  transgression  of  law  rather  than  as  lack  of 
conformity  to  the  di\4ne  character.  The  chief  defect  in  this  view 
was  its  failure  to  distinguish  between  moral  and  ritual  transgressions, 
with  the  result  that  blamelessness  respecting  the  latter  came  to  be 
regarded  as  of  supreme  importance,  while  entire  disregard  of  the 
former  was  viewed  wath  indifference.  This  was  the  prevailing  belief 
and  practice  under  the  teachings  of  the  scribes  and  Pharisees  (Mt. 
23:23-28). 

Note  3.  Sin  as  Self-will  in  Opposition  to  God's  Will.  Jesus' 
conception  of  sin  was  a  distinct  advance  on  that  of  the  Old  Testament, 
and  was  closely  connected  with  His  teachings  about  God  and  man. 
God  as  the  supreme  Sovereign  rightly  claims  obedience  from  man 
His  subject.  But  Jesus  did  not  make  kingship  but  fatherhood  the 
central  attribute  in  God's  relation  to  man.  Man,  accordingly,  is 
God's  child.  The  fundamental  relation  between  parent  and  child  is 
not  authority  but  love.  Filial  love  experiences  its  highest  joy  in  yield- 
ing prompt  and  cheerful  obedience  to  the  Father's  will.  Law,  there- 
fore, is  no  longer  an  external  code  which  denumds  obedience  on  pain 


258  Preparatioiis  for  Christianity 


Lesson 


of  penalty,  but  an  inward  impulse  in  perfect  accord  with  the  wishes 
and  purposes  of  God  (Jer.  31:33).  From  the  point  of  view  of  the 
divine  fatherhood  sin  is  something  more  fundame-ntal  than  the  mere 
overstepping  of  a  commandment.  It  is  the  substitution  of  self-will 
for  God's  will,  of  independence  of  God  for  trustful  dependence, 
of  hostility  for  love.  Sin  makes  selfishness  the  ruling  principle  in 
human  conduct,  and  selfishness  makes  men  unresponsive  to  God's 
love,  as  the  rock  is  unresponsive  to  the  sunshine.  In  the  thought 
of  Jesus  sin  is  failure  to  live  according  to  the  promptings  of  divine 
love.  It  is  indifference  to  God's  grace;  those  who  were  bidden  to 
the  great  supper  "  all  with  one  consent  began  to  make  excuse  " 
(Lu.  14:18).  It  grows  into  contemptuous  refusal  of  God's  grace, 
and  even  into  murderous  hostility  toward  those  through  whom  He 
offers  it;  those  who  were  invited  to  the  king's  marriage  feast  for  his 
son  not  only  "  would  not  come,"  but  even  "  laid  hold  on  his  servants, 
and  treated  them  shamefully,  and  killed  them  "  (Mt.  22:3,  6).  Sin 
is  refusal  of  the  sheep  to  follow  the  good  shepherd  (Lu.  15:4), 
alienation  of  the  son  from  the  father's  heart  and  home  (Lu.  15: 12), 
and  neglect  to  prepare  for  participation  in  God's  grace,  as  shown 
by  the  foolish  ^drgins  (Mt.  25:1-12)  and  by  the  man  without  the 
wedding-garment  (Mt.  22:11-13).  In  all  these  illustrations  self-will 
is  seen  asserting  itself  against  God's  will. 

Note  4.  Sin  as  Unbelief  in  Jesus  Christ.  When  Jesus  urged 
men  to  become  His  followers.  He  demanded  absolute  faith  in  Himself. 
On  the  other  hand,  the  sin  for  which  He  incessantly  condemned  men 
was  a  lack  of  faith  in  Himself  and  in  the  message  which  He  brought 
( Jo.  3 :  1 2 ;  4 :  48 ;  5 :  38,  47 ;  6 :  36 ;  1 6 : 9,  and  many  other  places) .  The 
magnitude  of  this  sin  lay  in  the  fact  that  it  was  nothing  less  than  a 
rejection  of  Him  in  whom  the  Father  had  made  the  fullest  revelation 
of  Himself.  Unbelief,  like  idolatry  in  the  Old  Testament,  separates 
the  soul  from  God,  because  it  cuts  it  off  from  the  only  channel 
through  which  the  grace  of  God  can  enter  a  human  heart. 

Note  5.  Sin  as  Inhumanity  toward  Man.  Next  to  supplanting 
God's  will  by  self-will  and  the  rejection  of  Himself  as  the  son  of  God, 
Jesus  placed  the  sin  of  inhumanity  —  nuin's  indifference  to  the 
sufferings  of  his  fellow  men.  Nothing  so  aroused  His  anger  as  when 
the  religious  leaders  showed  how  little  they  cared  for  the  relief  of 
human  suffering  in  comparison  with  the  conservation  of  theii  petty 
Sabbath  laws  (Mk.  3:5).  Jesus  had  only  unsparing  rebuke  for 
the  abominable  cruelty  of  the  Pharisees  toward  the  man  born  blind 
whom  He  had  healed,  and  who  had  courageously  defended  his  un- 


Forty-Six  Jcsus'  TcGcJiiiigs  respecting  Sin  2oD 

known  Healer  (Jo.  9:30-41).  Instead  of  being  good  shepherds  for 
God's  flock,  they  were  *'  thieves  and  robbers,"  cowardly  "  hirelings  " 
(Jo.  10:8,  12,  13).  The  rich  man  was  condemned  to  torment,  not 
because  he  was  utterly  bad,  but  because  of  the  selfishness  which  he 
manifested  in  his  heartless  neglect  of  the  bcgger  who  lay  at  his  door 
(Lu.  16:19-'-25).  A  man  who  makes  himself  a  stumbling-block  to 
young  disci})les  deserves  being  cast  into  the  sea  ^vitli  a  great  millstone 
hung  around  his  neck  (Mt.  18:6).  God  is  likened  to  a  king  who 
magnanimously  forgives  an  enormous  debt  due  to  himself,  but  who 
punislies  with  pitiless  severity  one  who  shows  no  pity  in  collectins'^ 
a  trifling  debt  from  a  fellow  servant  (Mt.  18:23-35).  In  the  final 
judgment  the  eternal  destiny  of  every  man  is  represented  as  determined 
by  his  kindness  or  unkindness  shown  to  his  fellow  men  (Mt.  25:  31-46). 
The  force  of  these  illustrations  is  greatly  increased  by  comparison 
with  Jesus'  refusal  to  pronounce  sentence  on  the  shrinking  woman 
whom  the  scribes  and  Pharisees  dragged  through  the  streets  into 
His  presence,  and  whom  they  would  have  stoned  (Jo.  8:2-11). 
Jesus'  severity  in  denouncing  the  sin  of  inhumanity  was  due  to  the 
high  value  which  He  placed  on  every  human  being.  Man  is  not 
a  mere  creature,  but  God's  child,  made  in  His  image,  and  for  an  eter- 
nal destiny.  To  misuse  one  such,  even  the  humblest,  is  a  crime  so 
heinous  as  to  merit  unsparing  punishment.  Here,  again,  sin  appears 
as  a  selfish  regard  for  personal  interests  enjoyed  at  the  expense  of 
others. 

Note  6.  Consequences  of  Sin.  The  spirit  of  love  makes  men  rev- 
erent and  obedient  toward  God  and  sympathetic  and  helpful  toward 
their  brother-men.  Sin,  which  is  the  assertion  of  self  as  against 
God  and  man,  alienates  men  from  both.  It  perverts  life  from  its 
true  purpose,  makes  it  impossible  to  receive  God's  best  gifts,  and 
checks  the  development  of  man's  noblest  powers.  The  sinful  life 
falls  short  of  attaining  its  true  destiny.  It  is  a  blasted  bud,  a  blossom 
that  does, not  mature  into  fruit,  a  failiiire  and  a  waste.  Not  only  so, 
but  in  breaking  away  from  loyal  service  to  God  in  order  to  be  his 
own  master,  man  not  only  fails  of  this  but  becomes  subject  to  another 
prince  (Lu.  4:  5,  6:  Jo.  14:30),  and  a  slave  of  sin  (Jo.  8:34).  As 
such  he  comes  into  opposition  to  the  spirit  and  aim  of  God's  whole 
moral  government.  The  consequence  is  death.  The  fatherly  love 
of  God  is  not  extinguished  by  human  sin,  but  so  long  as  man  volunta- 
rily separates  himself  from  God,  the  only  Source  of  true  life,  no  other 
consequence  is  possible. 


260  Preparations  for  Christianity 


Lesson 


Additional  Reading  References. 

(i)  See  articles  on  "  Sin,"  "  Fall,"  "  Heredity,"  '*  Selfishness  " 
in  Bible  Dictionaries.  (2)  On  the  "  Nature  of  Sin,"  see  discussion 
in  Clarke's  Outline  oj  Christian  Theology,  pp.  !^07-!^15.  {3)  On 
"  A  Christian  Conception  of  Sin,"  see  McLane  in  Biblical  World. 
Jan.  1905,  pp.  46-51. 

Review  and  Preliminary  Questions, 
1.  What  estimate  was  generally  put  on  the  value  of  man  before 
the  coming  of  Christ?  2.  How  did  Jesus  show  the  true  dignity 
of  man?  3.  How  did  Jesus  show  in  His  conduct  toward  sinners 
His  high  estimate  of  man?  4.  What  did  Jesus  teach  about  human 
brotherhood?  5.  What  is  the  title  of  the  present  lesson?  its 
object  ? 

Questions  on  the  Lesson. 
1.    Why  has  the  heathen  world  never  attained  an  adequate  sense 
of  the  nature  of  sin?     (Note  2.) 


2.   What  is  the  predominant  conception  of  sin  'in  the  Old  Testa- 
ment ? 


3.   How  did  this  view  of  sin  show  its  inadequacy? 


4.   How  did  Jesus  develop  the  Old  Testament  idea  of  sin?     (Note 
3.) 


5.   What  is  the  essence  of  sin? 


6.   How  did  Jesus  in  His  teachings  trace  sin  to  selfishness? 


7.    What  form  does  sin   take  in  relation  to  the  person  and  mission 
of  Jesus  Hiihself  ?     (Note  4.) 


Forty-seven  Jesus'  Way  of  Salvation  2(51 

8.   What  form  of  sin  did  Jesus  especially  condemn,  when  shown  in 
relation  to  one's  fellow  men?     (Note  5.) 


9.   How  did  Jesus  in  His  teaching  and  conduct  show  His  condem- 
nation of  such  sin? 


10.  On  what  did  Jesus  base  His  attitude  toward  the  sin  of 
inhumanity? 

11.  Mention  some  of  the  disastrous  consequences  of  sin  in  the 
personal  human  life.      (Note  6.) 

Questions  for  Consideration. 

1.  Why  can  sin  not  be  satisfactorily  explained  as  the  survival 
of  animalism  in  man's  struggle  to  attain  a  higher  life? 

)>.  Why  is  there  not  at  the  present  time  as  keen  a  sense  of  sin  as 
seemed  to  prevail  among  Christians  a  generation  or  two  ago  ? 

Note-Book   Work. 
In  view  of  the  various  aspects  of  sin  as  presented  in  this  lesson 
write  for  the  note-book  what  seems  a  fairly  comprehensive  definition 
of  sin. 

Bible  Text.  "  Every  one  that  committeth  sin  is  the  bondservant  of  sin." 
Jo.  8:34. 


Lesson  47.    JESUS'  WAY  OF  SALVATION.     Redemption  from 
Sin  through  Faith  and  Obedience. 

Scripture  Reading:   Salvation  and  Forgiveness  through  Faith.     Lu.  7:36-50. 

Note  1.  Object  of  the  Lesson.  To  show  the  nature  of  the  salva- 
tion which  Jesus  procured,  and  the  means  whereby  it  is  to  be  obtained. 

Note  2.  Jesus'  Use  of  the  Terms  "  Salvation  "  and  "  Save." 
Jesus  is  re])ortod  to  have  used  tlie  word  "'  salvation  "  only  twice — 
In  His  conversation  with  the  woman  at  Jact)b's  well,  "  Salvation  is  from 
the  Jews"   (Jo.  4:2!^),  and   in  His   reply  to  Zacchseus  at  Jericho, 


Preparations  for  Christianity 


Lesson 


"This  day  is  salvation  come  to  this  house"   (Lu.   19:9),  that  is, 
Jesus   Himself,   as  the  means   whereby  salvation  is  obtained,   has 


Modern  Jericho. 


|)6ed  ol  bi  b  le  Lands . ' 


entered  the  house.  The  verb  "  save  "  is  used  by  Him  about  twenty 
times.  In  a  number  of  instances  it  denotes  deliverance  from  bodily 
ills  or  impending  perils,  as  "  Thy  faith  hath  saved  thee,"  that  is, 
*'  made  thee  whole  "  (Mt.  9:^22;  Mk.  10:52),  or  "  he  that  endureth 
to  the  end  shall  be  saved  "  (Mt.  10:  22).  But  in  most  instances  Jesus 
uses  the  word  in  a  comprehensive  sense  for  all  the  spiritual  blessings 
which  men  experience  through  the  redemption  which  He  brings. 
Thus  He  says  to  the  woman  who  anointed  His  feet  while  He  was 
dining  in  Simon's  house,  "  Thy  faith  hath  saved  thee;  go  in  peace  " 
(Lu.  7:50),  the  same  words  that  He  addressed  to  the  woman  who 
had  been  healed  by  touching  the  border  of  His  garment;  but  in  this 
case  it  was  only  another  way  of  expressing  what  He  had  just  said, 
"  Thy  sins  are  forgiven  "  (vs.  48).  To  Zacchseus  Jesus  said  further- 
more, "  The  Son  of  man  came  to  seek  and  to  save  that  which  was 
lost  "  (Lu.  10: 10).  To  the  Jews  in  Jerusalem  at  various  times  He 
said,  "  I  say  these  things,  that  ye  may  be  saved  "  (Jo.  5:34);  "  By 
me  if  any  man  enter  in,  he  shall  be  saved  "  (Jo.  10:  9);  and  "  I  came 
not  to  judge  the  world,  but  to  save  the  world  "  (Jo.  12:47).  These 
examples  suffice  to  illustrate  Jesus'  use  of  these  words. 

Note  3.  What  Jesus  Meant  by  Salvation.  The  meaning  which 
Jesus  attached  to  "  salvation  "  in  its  religious  sense  is  closely  con- 
nected with  all  of  His  distinctive  teachings.  It  is  but  another  aspect 
of  the  kingdom  of  God,  the  theme  that  was  constantly  on  His  lips. 
This  kingdom  is  God's  just  and  righteous  rule  over  men,  the  estab- 
lishment of  a  new  order  of  things  in  which  God's  will  is  realized  not 
only  in  each  individual  member,  but  throughout  the  entire  social 


Forty-seven  j^^,^^'  ^y^^^J  ^j  Salvation  263 

organism  (Lesson  41,  Note  4).  Salvation,  accordingly,  denotes 
citizeiLship  in  the  kingdom  of  God  and  participation  in  its  benefits. 
Only  those  morally  qnalified  can  enter  it.  Tliey  are  the  poor  in  spirit, 
those  to  whom  sin  is  a  grief,  the  meek,  they  that  hunger  and  thirst 
after  righteousness,  the  merciful,  the  pure  in  heart,  and  the  peace- 
makers (Mt.  5:3-9) ;  in  a  word,  those  who  find  their  highest  happiness 
in  cultivating  a  spiritual  likeness  to  God. 

Salvation,  in  the  next  place,  is  closely  connected  with  Jesus'  thought 
of  God  as  the  heavenly  Father  and  of  men  as  the  children  of  God, 
The  normal  relation  between  them  is  tender  interest  on  the  one  hand, 
and  loyal  obedience  on  the  other.  But  this  relation  has  been  inter- 
rupted by  sin.  God  is  still  th&'loving  Father,  bestowing  His  gifts 
even  on  the  evil  and  the  unjust,  so  far  as  they  are  able  to  receive 
them.  But  man  is  not  a  dutiful  son.  In  heart  and  conduct  he  is 
alienated  from  the  Father,  whose  greatest  and  best  gifts  he  is  neither 
willing  nor  able  to  receive  (Lesson  41,  Note  4,  3).  From  this  point 
of  view  salvation  means  a  recognition  of  God's  fatherly  love,  a  genuine 
repentance,  a  return  to  the  Father,  and  a  restoration  to  the  privileges 
of  sonship. 

But,  finally,  that  which  keeps  men  away  from  the  kingdom  of  God 
and  from  fellowship  with  the  Father  is  sin.  Love  is  the  supreme  law 
in  the  kingdom  and  in  the  home.  Sin,  however,  has  substituted 
selfishness  for  love  as  the  ruling  principle  in  human  life.  Selfishness, 
the  desire  to  do  what  pleases  oneself  rather  than  what  pleiises  God, 
leads  man  into  a  false  independence  and  into  a  real  spiritual  bondage. 
Sin  becomes  an  impassable  barrier  between  him  and  a  holy  God. 
Thus  it  not  only  deprives  him  of  the  blessings  that  God  bestows  upon 
His  dutiful  children,  but  exposes  him  to  sorrow,  suffering  and  death. 
It  sinks  him  into  a  state  where  he  cannot  attain  his  high  destiny 
(Lesson  46,  Notes  3,  5).  Hence  it  appears  that  salvation  means 
deliverance  from  sin  and  its  dreadful  consequences.  Herein  lies  the 
significance  of  the  Messiah's  name:  "  Thou  shalt  call  his  name 
Jesus;  for  it  is  he  that  shall  save  his  people  from  their  sins  "  (Mt. 
1:21);  and  of  the  Messiah's  mission:  *'  Behold,  the  Lamb  of  God, 
that  taketh  away  the  sin  of  the  world!"  (Jo.  1:29).  Hence  also  the 
title  "Saviour"   (Lu.  2:11). 

From  all  this  it  appears  that  salvation  is  fitness  for  the  kingdom  of 
God  with  participation  in  its  benefits,  and  restoration  to  the  full 
privileges  of  di^^ne  sonship,  all  of  which  are  obtained  through 
deliverance  from  sin.  ^Moreover,  since  both  the  kingdom  and  the 
sonship  are  to  be  enjoyed  here  and  now  (Lu.  17:21:  Mt.  .5:9,  45)  as 
well  as  in  the  heavenly  world,  it  follows  that  salvation  is  designed  to 


264  Preparations  for  Christianity  Lesson 

be  a  joyful  experience  in  this  life,  as  well  as  a  heavenly  consumma- 
tion; a  present,  as  well  as  eternal  deliverance  from  guilt  and  con- 
demnation. 

Note  4.  The  Basis  of  Salvation.  Jesus  knew  that  the  work  of 
human  salvation  included  the  necessity  of  His  own  death.  No  other 
result  could  follow  from  supreme  devotion  to  the  kingdom  of  God 
in  an  unrighteous  world.  The  deadly  opposition  which  He  encoun- 
tered almost  from  the  beginning  of  His  ministry  made  this  clear. 
Immediately  after  Peter's  great  confession  at  Csesarea  Philippi 
Jesus  began  to  teach  His  disciples  "  that  He  must  go  to  Jerusalem, 
and  suffer  many  things  of  the  elders  and  chief  priests  and  scribes, 
and  be  killed  "  (Mt.  16:21).  But  while  this  tragic  issue  must  have 
been  present  to  His  own  mind  long  previous  to  this  announcement 
(Jo.  3: 14,  15;  Mt.  9: 15),  it  was,  hke  His  Messiahship,  a  subject  ahout 
which  He  could  make  no  public  disclosures  and  give  no  private  in- 
structions. The  disciples,  who  scouted  the  mere  suggestion  of  His 
death  (Mt.  16:22),  were  in  no  position  to  understand  its  necessity 
and  deep  meaning.  Nevertheless,  significant  allusions  to  it  occur 
in  some  of  Jesus'  latest  sayings.  The  Son  of  man  came  "  to  give  his 
life  a  ransom  for  many  "  (Mt.  20:28).  He  sacrificed  His  own  life 
that  thereby  He  might  give  life  unto  others.  Just  before  His  final 
departure  from  the  temple  He  spoke  of  His  being  "  lifted  up  from  the 
earth  "  in  order  to  draw  all  men  unto  Himself  (Jo.  12:32).  As  the 
old  covenant  between  Jehovah  and  His  people  was  sealed  by  the 
shedding  of  blood  (Ex.  29:5-8),  so  at  the  Last  Supper  Jesus  declared 
that  a  "  new  covenant"  (Lu.  22:20)  was  sealed  in  His  own  blood 
which  was  "  shed  for  many  for  the  remission  of  sins  "  (Mt.  26:28). 
The  guidance  of  the  Holy  Spirit  after  Jesus'  departure  was  needed 
to  show  what  these  sayings  really  meant. 

Note  5.  The  Way  of  Salvation.  Man's  experience  of  salvation 
is  conditioned  on 

(2)  Repentance.  This  is  a  fundamental  and  indispensable  change 
in  the  sinner's  attitude  toward  God.  The  word  "  repentance  " 
denotes  a  change  of 'mind,  a  turning  from  one  thing  to  another.  When 
Jesus  began  His  ministry  with  the  call,  "  Repent  ye  "  (Mk.  1:15), 
He  summoned  men  to  turn  from  sin,  the  gratification  of  their  own 
wills,  to  righteousness,  the  fulfilment  of  God's  holy  will.  It  implies 
the  putting  away  of  sin  as  an  utterly  hateful  thing  instead  of  clinging 
to  it,  the  choice  of  a  higher  instead  of  a  lower  life.  To  this  change  on 
the  human  side,  usually  known  as  conversion,  corresponds  the  for- 
giveness of  sin  on  the  divine  side,  and  restoration  to  the  privileges 


Farty-seven  j^^^^.   ^y^^  ^j  Salvation  ^65 

of  sonship.     This  is  regeneration,  or  being  born  anew  (Jo.  3:3,  7). 

(2)  Faith.  To  Jesus'  demand,  "  Repent  ye,"  He  added  the  fur- 
ther demand,  "  and  believe  in  the  gospel  "  (Mk.  1: 15).  The  glad 
message  of  God's  goodness  and  grace  can  have  no  effect  on  men 
unless  they  believe  it.  Men  will  not  turn  to  God  unless  they  have 
faith  in  Ilim.  But  faith  in  God  includes  faith  in  Jesus  Christ  through 
Avhom  God  manifests  Himself  to  the  world.  Hence  Jesus'  insistence 
on  faith  in  Himself  as  essential  to  salvation  (Jo.  6:35,  36,  47;  9:35- 
38).  This  faith  shows  itself  in  trustful  attachment  to  His  person  and 
in  a  hearty  submission  to  His  will. 

(3)  Obedience.  Jesus  says:  "  Take  my  yoke  upon  you,  and 
learn  of  me  "  (Mt.  11:29),  the  example  of  perfect  obedience  to  the 
Father's  will.  Again,  "  If  ye  abide  in  my  word,  then  are  ye  truly  my 
disciples"  (Jo.  8:31).  Here  obedience  is  made  the  condition  of 
discipleship.  In  the  farewell  address  Jesus  said  to  the  eleven  gathered 
around  Him  in  the  upper  room:  "  If  ye  love  me,  ye  will  keep  my 
commandments,"  and  "  If  a  man  love  me  he  will  keep  my  word  " 
(Jo.  14: 15,  23).  Thus  obedience  is  made  the  supreme  test  of  love 
to  Christ.  The  way  of  salvation  is  summed  up  in  the  command, 
"  Follow  me,"  and  this  includes  devotion  to  the  person  of  Christ, 
conformity  to  His  rules  of  life,  and  unquestioning  acceptance  of  His 
teachings. 

Additional  Reading  References. 
In  Bible  dictionaries,  especially  Hastings'  five  volume  edition,  see 
articles  on  "  Salvation,"  "  Redemption,"   "Ransom,"  "  Atonement," 
"  Propitiation,"   "  Repentance,"  "  Forgiveness,"  **  Reconciliation," 
"  Faith,"  and  "  Obedience." 

Review  and  Preliminary  Questions. 
1.  What  was  the  prevailing  Old  Testament  idea  of  sin.'^  2.  Why 
must  selfishness  be  regarded  as  the  essence  of  every  form  of  sin? 
3.  What  new  form  did  sin  assume  after  the  coming  of  Christ?  4. 
What  did  Jesus  regard  as  the  chief  sin  of  man  against  liis  brother- 
man?     5.  What  is  the  subject  of  the  present  lesson?     its  object? 

Questions  on  the  Lesson. 

1.  In  what  sense  did  Jesus  commonly  use  the  words  "salvation" 
and  "  save  "  ?     (Note  2.) 


2.   How  did  Jesus  connect   ihc  idcu  cf  salvation  with  that  of   the 
kingdom  of  God?     (Note  3.) 


266  Preparations  for  Christianity  Lesson 

3.  How  did  He  relate  it  with  His  thought  of  God  as  the  heavenly 
Father? 


4.  What  did  Jesus  mean  by  salvation  considered  in  relation  to 
human  sin? 


5.   How  is  sin  connected  with  the  Messiah's  name  and  mission? 


6.   In  view  of  all  these  considerations  what  did  Jesus  include  in 
His  idea  of  salvation? 


7.  On  what  event  in    His  own   earthly  mission  did    Jesus   make 
the  possibility  of  human  salvation  depend?     (Note  4.) 


8.  Why  did  Jesus  not  explain  more  fully  the  saving  significance 
of  His  own  death? 


9.   Mention  some  of  the  sayings  in  which  He  hinled  at  the  necessity 
for  His  death. 


10.   What  three  steps   must  be  taken  in  order  to  experience  the 
blessings  of  salvation?     (Note  5.) 


11.    Wliat  is  meant  by  "  re]ientnn<^'e,"  and  wliv  is  it  necessi 


12.   Whv  did  Jesus  dcinand  "  failli  "  as  essential  to  salvation? 


1.".    Whv  did   Jesus  (h-uiand   obedience? 


Forty-eight  J^^^^^'  l^^^^^,  ^J  l^^^  267 

14.  How  did  Jesus  summarize  the  way  of  salvation? 


Questions  for  Consideration. 

1.  In  the  work  of  human  salvation  did  God  have  to  be  reconciled 
to  man,  or  man  to  God,  or  each  to  the  other? 

2.  What  is  the  supreme  evil  from  which  salvation  delivers  us  ? 

Note-book  Work. 
Prepare  for  the  note-book  a  short  statement  of  reasons  for  Jesus' 
coming  into  this  w^orld  based  on  such  passages  as  Mt.  1:'-21;  Lu.  19: 
10;  Jo.  1:11,  12;3:1G;2  Cor.  8:9;  Gal.  4:4,  5;  Phil.  2:G-11. 

Bible  Text.  "  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest."     Mt.  11:28. 


Lesson  48.    JESUS'  LAW  OF  LOVE.     The  Divine  Life  in  Man. 

Scriptiire  Reading:  Jesus'  Commandment  of  Mutual  Love.     Jo.  15:9-17. 

Note  1.  Object  of  the  Lesson.  To  show  how  the  divine  life  in 
man  manifests  itself  in  cluiractcr  and  conduct. 

Note  2.  Jesus'  Summary  of  the  Law.  Jesus'  doctrine  of  the 
fatherhood  of  God  had  a  far-reaching  effect  in  shaping  His  teachings. 
Since  God  is  the  heavenly  Father,  the  fundamental  attribute  of  His 
character  is  love,  and  since  all  men  are  His  children  His  relation  to 
them  is  primarily  determined  by  lore.  Naturally  He  expects  that 
their  attitude  toward  Himself  shall  be  shown  in  the  same  way.  Sin, 
on  the  contrary,  has  displaced  love  by  selfishness,  and  selfishness, 
which  sepjirates  the  soul  from  God,  issues  in  death.  Now  because 
God  is  love  He  has  sent  His  Son  to  redeem  those  who  had  fallen  under 
the  power  of  sin,  and  were  about  to  perish.  Salvation  is  the  restora- 
tion of  love  as  the  ruling  passion  in  the  human  heart.  The  Jews 
trusted  for  salvation  to  their  keeping  of  the  divine  law.  Hence  the 
(juestion  of  supremacy  among  the  commandments  was  greatly  de- 
bated among  the  Rabbis,  some  arguing  for  one  precept  and  some  for 
another.  It  is  not  surprising,  tlierefore,  to  read  that  a  certain  lawyer 
came  to  Jesus  with  the  (juestion,  "  Teaclier,  which  is  the  great  com- 
mandment in  the  law?  "     It  was  the  day  of  Jesus'  last  appearance 


268 


Preparations  for  Christianity 


Lesson 


in  the  temple.  The  lawyer,  seeing  how  skillfully  and  completely  He 
had  answered  the  crafty  questions  of  the  Pharisees  and  Sadducees 
(Mt.  22: 15-34),  may  have  propounded  his  question  in  the  sincere 
hope  of  getting  an  equally  satisfactory  answer.     Without  a  moment's 


The  Temple  Area  in  the  Time  of  Christ. 
From  Selous'  Picture  of  Jerusalem  in  itb  Graudeur, 

hesitation  Jesus  singled  out  the  command  which  enjoins  love  to  God 
as  the  first  of  all,  and,  next  to  that,  that  which  enjoins  love  for  one's 
fellow  man  (Mt.  22:85-40).  Thus  He  summed  up  the  whole  round 
of  human  obligation  in  the  single  word  "  love." 

Note  3.  How  Love  for  God  Shows  Itself.  (1)  In  a  holy  life. 
Those  who  truly  love  one  another  try  to  become  like  one  another 
in  disposition  and  character.  God  is  holy.  The  first  desire  of  one 
who  has  experienced  forgiveness  of  sins,  and  who  has  entered  into 
the  full  privileges  of  divine  sonship,  is  to  live  a  godly  life,  that  is,  to 
share  in  God's  holiness.  Birth  into  this  new  spiritual  life  arouses 
new  aspirations  and  motives,  and  gives  visions  of  new  and  higher 
aims  to  be  attained.  Every  impidse  is  subordinated  to  God's  will, 
or  it  is  felt  that  it  should  be.  But  complete  conformity  to  God's 
will  is  not  achieved  at  once.  A  holy  life  is  the  product  of  slow  growth 
and  long  struggles.  The  kingdom  of  God  in  the  individual  soul,  as 
well  as  in  the  world  at  large,  is  like  a  seed  cast  upon  the  earth — '*  first 
the  blade,  then  the  ear,  then  the  full  grain  in  the  ear  "  (Mk.  4: 26,  28). 
In  the  soul  of  the  believer,  as  well  as  in  the  kingdom,  the  enemy  is 
ever  busy  sowing  tares  (Mt.  13:  25).  In  the  model  prayer,  therefore, 
Jesus  taught  His  disciples,  aloug  with  the  ])etition  for  daily  bread, 
to  ask,  "  Forgive  us  our  de])ts,  as  we  also  have  forgiven  our  debtors  " 
(Mt.  G:  12).  The  cliild  of  God  should  aim  in  his  si)here  to  be  perfect 
as  the  heavenly  Father  is  perfect  in  His  sphere  (Mt.  5:48). 


Fiyrty-eighi  j^^^^'  i^^  ^f  £^^ 

(^)  l7i  love  for  the  things  of  God.  Those  who  love  God  will  natur- 
ally love  His  word.  To  men  the  Bible  becomes  a  treasury  of  divine 
instruction,  of  counsel  in  perplexity,  of  comfort  in  trouble,  of  strength 
in  trial,  and  of  inspiration  for  high  and  holy  living.  It  provides 
nourishment  for  the  soul,  wliicli  without  it  perishes  as  the  body 
perishes  without  food  (Mt.  4:4).  Moreover,  those  who  love  God 
will  love  the  church,  the  brotherhood  of  believers  in  Christ,  and  will 
not  only  accept  but  seek  opportunities  for  service  and  sacriKce  in  its 
behalf.  They  will  love  the  Sabbath,  because  it  is  God's  holy  day, 
and  they  will  sanctify  it  to  di\'ine  worship  and  other  a})])ropriate  uses. 
They  will  try  to  promote  the  interests  of  God's  kingdom,  not  only 
in  their  own  land,  but  throughout  the  world.  Hence  missions,  home 
and  foreign,  will  enlist  their  prayerful  sympathy  and  generous  sup- 
port. 

(3)  In  sprayer.  Prayer  is  the  soul's  communion  with  God.  It  is 
breathing  the  air  of  the  heavenly  world.  True  prayer  is  not  a  mere 
saying  of  prayers,  a  thoughtless  repetition  of  set  forms  of  words, 
but  the  sincere  utterance  of  the  heart.  It  includes  asking  for  things 
needed,  a  humble  and  contrite  confession  of  shortcomings  and  sins, 
and,  above  all,  thanksgiving  for  the  numberless  blessings  which  the 
good  hand  of  our  heavenly  Father  daily  bestows  upon  us.  Jesus 
not  only  set  an  example  of  prayer  to  all  His  followers  (Mk.  1:35; 
Lu.  6: 12),  but  encouraged  them  to  pray  by  the  strongest  assurances 
that  God  hears  and  answers  prayer  (Mt.  7:7-11;  Jo.  15: 16). 

Note  4.     How  Love  for  Man  Shows  Itself.     This  reveals  itself. 

(/)  In  a  recognition  of  human  icorih.  The  mere  fact  that  every 
man  is  a  child  of  God  invests  him  with  incalculable  value.  IIow 
greatly  God  estimates  his  worth  is  shown  by  His  sending  His  Son 
to  redeem  man  from  sin  and  death,  and  by  His  joy  over  every  sinner 
that  repents.  Those  whom  God  prizes  so  highly  cannot  be  treated 
with  indifference  and  contempt,  however  poor  or  ignorant  they  may  be. 
As  Jesus  saw  possibilities  of  good  in  social  outcasts  and  sought  to 
win  them  to  righteousness,  so  should  those  who  have  experienced 
God's  saving  grace  co-operate  with  Him  in  rescuing  the  lost. 

(^2)  In  recognition  of  human  rights.  Every  self-respecting  man 
will  treat  his  friends  right.  The  Christian  does  not  only  this,  but, 
so  far  as  he  follows  the  example  of  his  ^Master,  he  treats  every  man  as  a 
friend.  The  rights  which  he  claims  for  himself  he  extends  to  others. 
Above  all  men  he  should  be  honest  and  fair  in  his  dealings,  he  should 
never  take  advantage  of  another's  ignorance  or  weakness,  he  should 
not  injure  another's  good  name  by  speaking  evil  of  him,  he  should 


270  Preparations  for  Christianity 


Lesson 


not  oppress  those  who  have  none  to  maintain  their  cause,  and  he 
should  not  revenge  himself  on  those  who  injure  him  but  freely  forgive 
even  as  he  wishes  to  be  forgiven. 

(3)  hi  recognition  of  liuman  needs.  Not  only  should  the  Christian 
refrain  from  injuring  other  men,  but  he  should  be  ready  at  all  times 
to  do  them  whatever  good  he  can.  The  temptation  is  often  strong 
to  let  others  look  out  for  themselves  as  best  they  can.  This  was  the 
spirit  of  the  priest  and  the  Levite,  but  not  of  the  (xood  Samaritan. 
It  was  not  the  spirit  of  Jesus,  and  it  should  not  be  of  His  followers. 
God  gives  riches,  not  that  they  be  squandered  on  oneself,  but  that 
they  may  be  used  for  the  good  of  others.  Wealth  means  stewardship, 
and  "  it  is  required  in  stewards  that  a  man  be  found  faithful  "  (1  Cor. 
4:2).  The  rich  man  at  whose  door  Lazarus  lay  was  not  con- 
demned bcause  he  had  obtained  his  wealth  by  fraud  or  oppression, 
but  because  of  his  utterly  selfish  use  of  it.  No  duty  is  more  plainly 
included  in  the  law  of  love  than  the  relief  of  physical  suffering,  and 
there  is  no  more  obvious  test  of  a  Christian  profession  than  a  readiness 
to  do  this  (Mt.  25:31-46). 

Note  5.  How  a  Proper  Love  for  Self  is  Shown.  When  Jesus 
made  the  standard  of  love  for  the  neighbor  the  love  which  every  man 
should  cherish  for  himself.  He  thereby  implied  that  a  certain  amount 
or  kind  of  self-love  is  entirely  legitimate  (Mt.  22:  39).  Such  love  will 
prompt  one  to  live  up  to  high  ideals,  and  to  shun  all  impurity  in 
thought,  speech,  and  conduct.  It  will  demand  the  suppression  of 
all  evil  habits  and  sinful  passions,  such  as  anger,  jealousy,  profanity, 
drunkenness,  lust  and  lewdness.  It  should  lead  one  to  be  moderate 
in  gratifying  all  innocent  appetites.  So,  too,  within  proper  limits, 
pleasures  and  amusements  are  not  only  allowable  but  helpful.  "  All 
work  and  no  play  make  Jack  a  dull  boy."  But,  on  the  other  hand, 
to  pursue  pleasure  as  the  chief  good  is  to  put  a  low  estimate  on  the 
worth  of  one's  own  life. 

Additional  Reading  References. 

{1)  In  Bible  dictionaries  see  articles  on  "  Love,"  "  Righteousness," 
*'  Prayer,"  "  Worship,"  and  "  Sanctification."  {2)  The  laws  of 
mercy,  resentment  and  of  forgiveness.  Seeley:  Ecce  Homo,  chs. 
xix-xxiii. 

Review  and  Preliminary  Questions. 

1.  What  did  Jesus  mean  by  "salvation?  "  2.  How  has  the  pos- 
sibility of  salvation  been  procured  for  sinful  men?     3.   On  what  con- 


ditions  may  salvation  be  experienced?     4.   What  is  the  subject  of  the 
present  lesson?  its  object? 

Questions  on  the  Lesson. 

1,  How  did  Jesus'  teaching  respecting  God  affect  Ilis  other  teach- 
ings?    (Note  "i.) 


2.   Why  was  Jesus  asked  which  commandment  He  considered  the 
greatest  ? 


3.   What  was  His  answer  to  the  question? 


4.   What  desire  should  the  thought  of  God's  holiness  inspire  in  His 
children?     (Note  3.) 


5.  How  can  a  holy  life  be  attained? 

6.  What  new  interests  are  started  and  stimulated  by  love  for  God  ? 

7.  What  constitutes  true  prayer? 

8.  How  should    Christians   regard   their   fellow   men?     (Note    !. 

9.  How  should    Christians   show    tlu^r   respect   for  human  rii;litsr 

10.  Howsliould  (  111  islians  show  (heir  svmp;ith\-  for  htiniaii  needs? 


272  Preparations  for  Christianity  .         Lesson 

11.  How  should  a  proper  self-love  affect  the  Christian  life?     (Note 
5.) 

Questions  for  Consideration. 
1.  Why  is  the  perfecting  of  the  Christian  life  a  process  rather  than 
a  thing  to  be  attained  all  at  once? 

^2.  Why  did  Jesus  lay  stress  on  self-denial  as  the  only  way  to  reach 
self-perfection  ? 

Note-book  Work, 

For  the  note-book  let  each  member  of  the  class  make  a  list  of  what 
he  considers  the  most  important  helps  in  living  the  Christian  life. 

Bible  Text.  "  This  is  my  commandment,  that  ye  love  one  another."     Jo. 
\5:n. 


Lesson  49.    JESUS'  TEACHING  IN  RESPECT  TO  THE  FUTURE 
LIFE.    The  Contrast  with  Old  Testament  Beliefs. 

Scripture  Reading.     Jesus  the  Resurrection  and  the  Life.     Jo.  11:19-44. 

Note  1.  Object  of  the  Lesson.  To  show  what  Jesus  taught  about 
the  certainty  and  the  nature  of  a  life  hereafter,  and  how  these  teachings 
were  related  to  Old  Testament  ideas  respecting  the  same. 

Note  2.  Old  Testament  Beliefs  as  to  a  Future  Life.  During  the 
greater  part  of  the  Old  Testament  period  the  Hebrews  gave  little 
thought  to  the  question  of  a  personal  immortality.  The  significance  of 
the  individual  was  lost  in  that  of  the  family,  the  tribe,  or  the  nation. 
The  continuance  of  these  was  a  matter  of  far  greater  solicitude  than 
that  of  the  individual.  To  enjoy  length  of  days,  a  fair  measure  of  ma- 
terial prosperity,  and  the  blessing  of  a  large  family  of  children  was 
regarded  as  the  most  satisfactory  reward  for  piety,  and  the  surest  sign 
of  di\ane  approbation.  At  death  a  man,  no  matter  where  he  died  or 
was  buried,  was  said  to  be  "gathered  to  his  fathers"  (Jud.  2:10; 
2  Ki.  22:20),  or  to  "  his  people  "  (Gen.  25:8;  49:29).  Death,  there- 
fore, was  not  regarded  as  the  end  of  personal  existence,  but  what  the 
mode  of  this  existence  might  be  is  not  entirely  clear.  That  the  dis- 
embodied spirit  retained  some  measure  of  consciousness  was  taken  for 
granted,  but,  as  com])ared  witli  tlie  mental  activity  of  the  previous 
eartlily  life,  it  was  a  mere  drenin-llke  existence.  From  this  state  of 
inactivity  it  was  supposed  tliat  the  shades  could  be  aroused  by  magical 


Forty-nine  j^^^^^'  Teaching  in  Respect  to  the  Future  Life         273 

incantations;  hence  in  the  ancient  world  there  arose  a  class  of  diviners 
who  were  known  as  necromancers,  and  who  professed  to  be  able  to 
communicate  with  the  spirits  of  the  departed.  Among  the  Hebrews 
such  superstitious  practices  were  strictly  forbidden  (Deut.  18:11), 
though  they  were  occasionally  employed,  as  by  Saul  tfirough  the  witch 
of  Endor  (1  Sam.  '■28:3-'20).  The  abode  of  the  departed  was  in  Sheol, 
the  underworld,  a  place  of  silence,  darkness,  and  forgetfulness.  Here 
they  were  cut  off  from  participation  in  human  affairs,  and  even  from 
communion  with  Jehovah  (Job  10:  21,  "I'i;  Is.  38: 10-1*2, 18).  Sheol  was 
the  abode  of  all  the  dead,  kings  and  their  subjects,  slaves  and  their 
taskmasters,  the  good  and  the  bad.  "  There  the  w^cked  cease  from 
troubhng,  and  there  the  weary  are  at  rest  "  (Job  3: 11-19). 

Note  3.  Later  Expansions  of  Old  Testament  Beliefs.  After  the 
Babylonian  exile,  but  especially  during  the  two  centuries  preceding  the 
opening  of  the  New  Testament  era,  the  popular  conception  of  the  state 
of  the  dead  underwent  a  remarkable  development.  This  was  due  in 
part  to  contact  with  Greek  thought,  but  more  especially  to  a  grQwing 
apprehension  of  the  prophetic  teachings  respecting  the  worth  of  the 
individual  man,  and  the  consequent  emphasis  on  personal  responsi- 
bilitv  (Lesson  !2'-2,  Notes  4,  5).  This  led  to  a  conviction  that  an  assign- 
ment of  the  same  fate  to  the  righteous  dead  as  to  the  wicked  was  in- 
consistent with  divine  justice.  This  distinction,  together  with  the  fore- 
shadowing of  a  resurrection,  appears  in  one  of  the  latest  of  the  Old 
Testament  writings  (Dan.  1'2:'-2,S),  and  is  fully  developed  in  the  Jewish 
apocalyptic  writings  of  this  period.  Sheol  is  conceived  of  as  divided 
into  two  portions,  separated  by  an  impassible  gulf.  The  part  assigned 
to  the  wicked  is  known  as  Hades,  Gehenna,  or  Hell,  wliile  that  as- 
signed to  the  righteous  is  called  Paradise,  or  Abraham's  Bosom.  Some, 
however,  removed  Paradise  out  of  Sheol  entirely,  and  made  it  a  place 
of  felicity  in  the  presence  of  God.  These  were  the  popular  beliefs  in 
the  time  of  Jesus. 

Note  4.  Jesus'  Certainty  of  a  Life  Hereafter.  The  reality  of  a 
conscious  hfe  beyond  the  grave  w^as  an  assumption  that  underlay  all  the 
teachings  of  Jesus.  He  never  tried  to  prove  it,  any  more  than  He 
tried  to  prove  the  existence  of  God.  He  did  not  need  to,  since  these 
beliefs  were  held  by  all  whom  He  ordinarily  addressed.  Tlie  most 
explicit  declaration  on  this  subject  was  made  in  reply  to  the  Sadduceos, 
when  He  showed  that  the  doctrine  of  a  future  life  which  they  rejecttni 
was  clearly  imj)lied  even  in  that  part  of  the  Old  Testament  which  thev 
unquestioningly  accepted  as  (iod-given  scripture;  God  *'  is  not  the  God 
of  the  dead,  but  of  the  H^^ng:  for  all  live  unto  him  "  (Lu.  W:  38).     The 


274 


Preparations  for  Christianity 


Lesson 


exhortation  to  lay  up  treasures  in  heaven  rather  than  on  earth  (ML  6: 20) 
affirms  the  fact  of  a  heavenly  as  weh  as  an  earthly  life,  and  so  does  the 
promise  of  thrones  to  His  followers  "  in  the  regeneration  "  (Mt  19:  28), 
and  of  fellowship  with  Himself  in  Paradise  to  the  penitent  thief  (Lu. 
23:43).  The  many  mansions  in  the  Father's  house  (Jo.  14:2)  cannot 
on  any  interpretation  refer  to  earthly  conditions.  Nor  is  this  certainty 
of  a  future  life  affirmed  in  respect  to  His  followers  only  but  of  the  un- 
belie\^ng  as  well.  When  the  Son  of  man  comes  in  His  glory,  His 
enemies  shall  "  see  "  Him  "  sitting  at  the  right  hand  of  power  "  (Mt. 
26 :  64).  All  His  references  to  a  coming  day  of  judgment  (Mt.  7 :  22,  23; 
10:15;  11:23,  24;  25:31-46),  when  men  shall  be  rewarded  or  con- 
demned according  to  the  character  of  their  present  life,  rest  on  the 
assumption  of  a  future  conscious  life  for  both  classes.  The  same  is 
implied  in  the  parable  of  the  Rich  Man  and  Lazarus  (Lu.  16:19-31). 
Jesus'  certainty  of  a  hfe  hereafter  rested  on  a  surer  basis  than  mere 
popular  belief.     It  was  a  necessary  conclusion  from  His  thought  of 


^^^y^^->^^y- • 


Bethany. 

The  tall  ruins  at  the  rit;ht  of  the  pictur.i  are  pointed  out  as  those  of  the  home  of  Martha  and  Mary. 

God  as  the  heavenly  Father,  and  of  ilie  human  personality  as  of  infinite 
worth.  It  is  the  very  nature  of  love  to  seek  intimate  and  endless  fel- 
lowship with  the  one  beloved.  No  true  earthly  father  can  look  with 
complacency  on  the  annihilation  of  his  children.  How  much  less  can 
the  heavenly  Father,  who  has  created  man  with  capacities  for  endless 
fellowship  with  Himself  and  who  has  set  His  love  upon  him,  be  thought 
of  as  willing  to  see  him  (piickly  sink  into  nothingness.  So  sure  was 
Jesus  of  an  eternal  life  for  those  who  believe  in  Him  that  He  could 
speak  of  it  as  already  begun  in  this  life.  To  the  grief-stricken  Martha 
at  Bethany,  hoping  at  best  only  for  the  resurrection  of  her  brother 


Forty.nine  j^^^^^»  Teaching  in  Respect  to  the  Future  Life         275 

**  at  the  last  day,"  Jesus  said,  "  I  am  the  resurrection,  and  the  life:  he 
that  beiicveth  on  me,  thougli  lie  die,  yet  shall  he  live;  and  whosoever 
liveth  and  beheveth  on  me  shall  never  die  "  (Jo.  11:25,  20).  Similar 
affirmations  are  made  in  the  great  discourse  in  the  synagogue  at  Ca- 
pernaum (Jo.  6:54,  58),  and  in  the  intercessory  prayer  (Jo.  17:3V 
Eternal  life  issues  from  the  eternal  Father,  it  partakes  of  His  eternal 
being,  and  it  consists  in  living  fellowship  with  Him. 

Note  5.  Heaven  and  Hell.  Jesus  said  surprisingly  little  respecting 
the  conditions  into  wliich  men  enter  in  the  life  hereafter.  In  the  parable 
of  the  Rich  Man  and  Lazarus  He  seems  to  accept  the  popular  belief 
that  Sheol  was  divided  into  separate  abodes  for  the  righteous  and  the 
wicked.  In  other  places  His  language  implies  that,  in  accordance 
with  the  thought  of  His  time,  heaven  is  an  upper  region,  the  abode  of 
God  and  His  angels  (Mt.  6:9;  24:30).  It  was  "  the  Father's  house  " 
from  which  Jesus  had  descended  into  this  world  to  accomplish  Plis 
work  of  redemption  (Jo.  3:13;  16:28),  and  to  which  He  purjwsed  to 
return  at  the  close  of  His  mission  (Jo.  14: 12,  28;  16: 10,  28).  Ilere  He 
would  prepare  a  place  for  His  followers,  that  where  He  is  they  mav 
be  (Jo.  12: 26;  14: 3;  17: 24).  But  beyond  the  vague  intimation  that  in 
the  Father's  house  are  "  many  mansions  "  Jesus  gave  no  description 
of  the  place.  Equally  indefinite  are  Hls  references  to  the  location  or 
nature  of  Hades,  Gehenna,  or  Hell.  Here  again  His  words  reflect  the 
current  ideas  of  His  time.  It  was  the  fiery  abode  of  the  de^'l  and  his 
angels  (Mt.  25:41),  to  which  the  wicked  also  are  assigned.  But  while 
Jesus  thus  appropriated  popular  conceptions  of  heaven  and  hell,  con- 
ceptions that  should  not  be  interpreted  -v^dtli  slavish  literalness,  yet  we 
cannot  conceive  of  His  having  endorsed  them  in  any  form  unless  to  His 
mind  there  lay  behind  them  in  the  spiritual  world  realities,  glorious  or 
terrible,  that  fully  warranted  His  words. 

Note  6.  The  Nature  of  the  Future  Life.  To  those  who  tlirough 
faith  in  Christ  and  obedience  to  the  will  of  God  have  entered  into  the 
high  privilege  of  di\ine  sonship,  death  is  merely  the  portal  tlu'ough 
which  they  pass  into  the  Father's  house.  Earthly  relations  are  no 
longer  necessary.  "  They  that  are  accounted  worthy  to  attain  that 
world,  and  the  resurrection  from  the  dead,  neither  marry,  nor  are  given 
in  marriage:  for  neither  can  they  die  any  more:  for  they  are  equal  unto 
the  angels;  and  are  the  sons  of  God,  being  sons  of  the  resurrection  " 
(Lu.  20:35,  36).  They  enter  "into  the  joy  "  of  their  Lord,  and 
"  inherit  the  kingdom  prepared  for  them  from  the  foimdation  of  the 
world  "  (Mt.  25:21,  34).  There  they  are  with  Christ  and  behold  His 
glory  (Jo.  17:24). 


276  Preparations  for  Christianity 


Lesson 


Of  future  retribution  Jesus  speaks  far  less  than  of  future  rewards, 
but  His  words  are  terribly  significant.  Hades  is  a  place  of  "  torments  " 
(Lu.  16:  23,  24),  where  is  "the  weeping  and  the  gnashing  of  teeth"  (Mt. 
8  :  12),  and  "  where  their  worm  dieth  not,  and  the  fire  is  not  quenched  " 
(Mk.  9:47,  48). 

Very  impressive  is  the  contrast  between  Jesus'  reticence  about  the 
future  life  and  His  constant  emphasis  on  the  need  of  personal  prepara- 
tion for  it.  A  mere  entrance  into  heaven  or  an  escape  from  future 
punishment  is  not  so  important  a  matter  as  the  acquisition  of  a  character 
that  will  fit  one  for  participation  in  the  felicities  of  the  one,  and  deliver 
from  the  loss  involved  in  the  other. 

Additional  Reading  References. 
(1)  See  Bible  dictionaries,  articles  on  "  Eternal  Life,"  "  Eternal 
Fire,"  "  Eternal  Punishment,"  "Eternal  Sin,"  "  Immortality,"  "Heav- 
en," "Paradise,"  "Abraham's  Bosom,"  "Hades,"  "Hell,"  "Ge- 
henna," "  Eschatology,"  etc.  (2)  Articles  in  Biblical  World,  Febru- 
ary 1906;  July  and  August  1911. 

Review  and  Preliminary  Questions. 
1.  In  what  commands  did  Jesus  sum  up  the  entire  Old  Testament 
law.?  2.  In  what  three  ways  does  love  for  God  show  itself.?  3.  In 
what  three  ways  does  love  for  man  show  itself.?  4.  How  can  a  proper 
love  for  oneself  be  shown ?  5.  What  is  the  subject  of  this  lesson.?  its 
object .? 

Questions  on  the  Lesson. 
1.  Why  did  the  earlier  Hebrews  lay  little  stress  on  personal  immor- 
tality?    (Note  2.) 


2.  What  kind  of  existence  was  attributed  to  the  dead  ? 


3.  What  was  Sheol  conceived  to  be? 


4.   AVhat  lod  tlic  later  Hebrews  to  modify  these  beliefs?     (Note  3.) 


Forty-nine  j^g^^g'  Teaching  in  Respect  to  the  Future  Life         277 

5.  What  new  beliefs  respecting  Slieol  developed  in  tlie  centuries  ira- 
Qiediatelv  before  Cluist? 


6.  What  was   Jesus'   attitude  toward   the  belief  in  a  future  life? 
(Note  4.) 

7.  What  was  Jesus'  answer  to  the  Sadducees  who  did  not  believe  in 
a  life  hereafter? 


8.  Mention  some  other  sayings  of  Jesus  which  show  His  attitude 
toward  the  belief  in  a  future  life. 


9.  On  what  did  Jesus  base  His  certainty  as  to  a  conscious  personal 
immortality  ? 


10.  What  was  Jesus'  conception  of  eternal  life  ? 


11.  To  what  popular  ideas  of  heaven  and  hell  did  Jesus  accommodate 
Himself?    (Note  5.) 


12.  Why  may  we  not  dismiss  His  words  as  mere  accommodations 
to  current  superstitions  ? 


13.  What,  did  Jesus  intimate  respecting  the  nature  of  the  heavenly 
life?     (Note  C.) 


14.  What  did  He  intimate  respecting  the  state  of  the  lost? 


15.   On  what  did  Jesus  lay  the  suj)irme  ein|)liasis  in  C()nneciit)n  with 
a  life  hereafter? 


^7S  Preparatio7is  for  Christianity  ^*"''** 

Questions  for  Consideration. 

1.  How  does  a  belief  in  immortality  affect  man's  estimate  of  his  own 
worth  ? 

2.  How  would  a  general  disbelief  in  a  future  life  be  likely  to  affect 
man's  present  life  ? 

Note-book  Work. 
Write  a  brief  statement  of  probable  reasons  for  Jesus'  comparative 
silence  respecting  the  future  life. 

Bible  Text.      "In  my  Father's  house  are  many  mansions;  if  it  were  not  so, 
1  would  have  told  you;  for  I  go  to  prepare  a  place  for  you."     Jo.  14;  2. 


Lesson  50.    JESUS'  PAROUSIA.*    His  Abiding  Presence  through 
the  Holy  Spirit. 

Scripture  Reading:  Jesus*  Promise  of  Another  Comforter.     Jo.  14:  15-31. 

Note  1.  Object  of  the  Lesson.  To  show  how  Jesus  announced  to 
His  disciples  that,  though  He  was  about  to  be  taken  from  them,  He 
would  come  again,  and  how  He  comforted  them  with  the  promise  that 
He  would  send  the  Holy  Spirit  to  be  their  constant  Helper. 

Note  2.  Jesus'  Prediction  of  His  Coming  Again.  When  Jesus 
passed  out  of  the  temple  on  Tuesday,  the  last  day  of  His  public  min- 
istry, one  of  His  disciples  called  His  attention  to  the  massiveness  of  its 
stones  and  the  magnificence  of  its  architecture,  implying  thereby  its 
seemingly  imperishable  character.  His  only  reply  was  a  prediction 
of  its  complete  destruction.  The  disciples,  awed  into  silence,  followed 
Him  out  of  the  city  and  up  the  slopes  of  the  Mount  of  Olives.  Here, 
as  they  looked  down  on  the  city  at  their  feet,  Peter,  Andrew,  James 
and  John  came  to  Him  apart  and  questioned  Him  further  concerning 
this  catastrophe,  with  whicli  they  associated  His  return,  the  end  of  the 
world,  that  is,  the  pre-messianic  age,  and  the  beginning  of  the  Messiah's 
reign  (Mt.  24:1-3).  Their  question  embraced  three  distinct  points: 
When  shall  this  calamity  take  place  .^  what  shall  be  the  signs  of  thy 

^Parousia  is  a  Greek  word  used  in  Mt.  24:3,  27,  37,  39,  and  frequently  in 
the  New  Testament  Epistles,  to  denote  the  comiufij  attain  of  Christ  in  glory. 
Its  literal  meaning  is  being  alongside  of ,  or  'presence,  as  opposed  to  absence. 
It  emphasizes  Jesus'  perjietual  {)resen((>  with  Ills  people,  as  contrasted  with 
Ills  transient  presence  dunn<x  His  e.irtlily  ministry.  It  lays  stress  on  the  idea 
of  a  continuous  coming  as  well  as  a  constant  presence. 


Fifty 


Jesus*  Paroiisia 


279 


parousia?  and  what  shall  be  the  signs  of  the  end  of  this  present  agei 
These  questions  Jesus  answered  in  the  reverse  order. 


The  Mount  of  Olives  from  Jerusalem. 

(i)  What  shall  he  the  signs  of  the  end  of  the  pre-messianic  age?  In 
reply  to  this  question  Jesus  enumerated  five  signs:  (a)  that  the  Jews, 
who  had  rejected  Himself  their  true  JNIessiah,  would  become  the  dupes 
of  false  messiahs  and  false  prophets  (INIt.  24:5);  (h)  that  insurrections 
and  wars  would  ensue  (vss.  6-8);  {c)  that  Jesus'  followers  would  be 
persecuted,  so  that  many  would  fall  away  (vss.  9-13) ;  {d)  that  never- 
theless the  good  news  of  the  kingdom  would  be  proclaimed  world  wide 
(vs.  14);  and  (e)  that  the  Roman  armies  would  be  seen  encompassing 
the  Holy  City  (vs.  lo;  cf.  Lu.  21:!20).  When  these  signs  are  seen 
Jesus'  followers  must  seek  safety  through  immediate  flight  (vss.  16-'28). 

{2)  What  shall  he  tlie  signs  of  thy  coming  again?  The  disciples  had 
heard  Jesus  speak  of  His  departure  (Jo.  7:38,  34)  and  of  His  return 
"  in  glory  "  and  "  in  his  kingdom  "  (Mt.  16:  27,^28).  They  wanted  to 
know  how  to  discern  the  approach  of  this  event  also.  Jesus  connected 
it  with  the  collapse  of  the  Jewish  state — "  immediately  after  the  tribu- 
lation of  those  days,"  the  horrors  attending  the  destruction  of  Jeru- 
salem, "  they  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven  " 
(Mt.  24:29,  30).  The  signs  presaging  it  are  familiar  pro])hetic  sym- 
bols (Is.  13:9-11;  Ezek.  32:7,  8;  Joel  2:28-31).  That  this  highly 
wrought  Oriental  imagery  was  not  intended  to  be  taken  literally  is  clear 
from  tlie  fact  that  Peter  declared  just  such  signs  to  have  been  fiilfillecl 
on  the  day  of  Pentecost  (Acts  2: 16-21). 

(3)  When  sJiall  these  things  he?  Tlie  (question  referred  ])rimarily  to 
the  destruction  of  Jerusalem,  but  included  also  the  accompanying 
events.  In  reply  Jesus  assured  His  disciples  tliat  they  would  take  place 
within  the  lifetime  of  the  generation  IIumi  living  (Mt.  24:34).     But  as 


280  Preparations  for  Christianity  Lesson 

to  the  exact  date,  "  that  day  and  hour,"  He  disclaimed  any  knowledge, 
that  being  a  matter  which  the  Father  had  reserved  unto  Himself 
(vs.  36).  Forty  years  later  (a.d.  70),  after  a  siege  of  unparalleled 
horror,  Jerusalem  was  razed  to  the  ground  by  the  Romans. 

Note  3.  What  Jesus  Meant  by  His  Coming  Again.  In  the  inter- 
pretation of  prophecy  two  questions  arise:  What  was  it  intended  to 
mean  to  those  who  heard  it?  and  What  does  it  mean  to  us.?  The  failure 
to  discriminate  at  this  point  has  introduced  endless  difficulties  into  the 
interpretation  of  our  Lord's  words  in  Mt.  chs.  24  and  25. 

In  studying  this  discourse  note:  (i)  It  was  an  answer  to  a  plain 
question,  and  was  intended  to  enlighten  the  disciples,  not  to  mystify 
them. 

{2)  From  beginning  to  end  the  discourse  moves  in  the  realm  of  mes- 
sianic ideas,  and  mUvSt  be  interpreted  accordingly. 

{3)  By  the  expression  "  end  of  the  world  "  the  disciples  meant,  not 
the  end  of  the  visible  order  of  nature,  but  merely  the  close  of  world- 
period  before  the  Messiah's  advent.  They  naturally  understood  our 
Lord's  answer  to  refer  to  the  consummation  of  that  Jewish  age  in 
which  they  were  living,  and  do  not  appear  to  have  had  the  slightest 
idea  of  centuries  of  Christian  development  before  the  final  consumma- 
tion would  occur. 

(4)  The  question  touching  Christ's  coming  again  and  the  end  of  the 
age  involved  elements  that  were  utterly  incomprehensible  to  the  dis- 
ciples. Any  attempt  to  give  them  a  detailed  historical  outline  of  the 
future  would  have  left  them  hopelessly  mystified  (Jo.  16: 12). 

{5)  Under  these  circumstances  Jesus  answered  the  question  in  the 
only  form  in  which  an  answer  was  comprehensible.  He  j)ictured  His 
coming  chiefly  as  a  single  historical  event,  the  overthrow  of  the  Jetvish 
politij,  its  time  uncertain  but  near  at  hand.  Within  the  limits  of  a  single 
generation  He  crowded  the  events  of  all  the  future,  knowing  that  time 
and  time  only,  could  make  His  meaning  clear. 

(6)  The  disciples,  therefore,  who  were  not  yet  emancipated  from 
Jewish  ideas,  naturally  understood  this  whole  series  of  messianic  pre- 
dictions as  destined  to  be  fulfilled  at  the  destruction  of  Jerusalem,  when 
Jesus,  their  acknowledged  Messiah,  would  come  again,  overthrow  the 
existing  Jewish  order,  judge  the  nations  (comp.  Mt.  24:29-81  with 
25:81-46),  and  set  up  His  everlasting  kingdom.  This  misunderstand- 
ing on  their  part  should  not  blind  us  to  the  larger  meaning  of  the 
discourse. 

(7)  That  larger  meaning  has  been  revealed  only  so  far  as  Jesus'  pre- 
dictions have  already  beyn  fulfilled.     What  Jesus  in  deference  to  the 


^^^^y  Jesus'  Parousia  281 

incapacity  of  the  disciples  was  forced  to  picture  as  mainly  a  single 
event,  has  been  shown  by  tliis  fulfilment  to  be  an  historical  process 
involving  repeated  comings.  Such  comings  were  His  bodily  reappear- 
ance after  His  resurrection  (Jo.  14: 18;  10: 16);  His  spiritual  coming  in 
the  sending  of  the  Holy  Spirit  on  tlie  day  of  Pentecost  (Jo.  14:  !-28;  16: 7) ; 
a  coming  to  all  believers  at  death  (Jo.  14:3);  a  coming  for  judgment  at 
the  destruction  of  Jerusalem  (Mt.  24: 15-31);  and  a  continuous  coming 
in  all  subsequent  religious  movements  that  have  (juickcned  and  purified 
the  life  of  the  church  ("  Ilcnrcfortk  ye  shall  see  the  Son  of  man  sitting 
at  the  right  hand  of  Power,  and  coming  on  the  clouds  of  heaven," 
Mt.  26:64).  Whether  this  coming  is  to  continue  as  an  historical  pro- 
cess, or  culminate  in  a  single  final  judgment,  no  one  can  say.  The 
great  stress  of  the  discourse  in  Mt.  chs.  24,  25  is  laid  on  the  duty  of 
watchfulness,  so  as  to  be  prepared  for  the  Lord's  coming  whenever  it 
takes  place. 

Note  4.  Jesus'  Larger  Meaning  as  Apprehended  in  the  Fourth 
Gospel.  The  belief  that  Jesus  would  soon  return  was  universal  in  the 
early  church  before  the  destruction  of  Jerusalem,  and  it  colors  nearly 
all  the  New  Testament  writings  before  that  event  (1  Thess.  4: 13-18; 
Jas.  5:8,  9;  1  Cor.  4:5;  Heb.  10:25;  1  Peter  4:5,  7).  It  was  natural, 
therefore,  that  the  synoptic  Gospels,  which  were  written  while  that 
belief  prevailed,  should  lay  far  greater  stress  on  it  than  on  the  promises 
respecting  the  Holy  Spirit,  which  were  supposed  to  have  been  com- 
pletely fulfilled  on  the  day  of  Pentecost.  How  profoundly  the  destruc- 
tion of  Jerusalem,  and  the  non-fulfilment  of  Jesus'  words  in  any  such 
sense  as  had  been  expected,  modified  Christian  tliinking  after  that 
event  is  seen  in  the  Fourth  Gospel  WTitten  twenty  to  tliirty  years  after 
that  event.  Here  the  synoptic  idea  of  an  impending  world-crisis  is 
replaced  by  that  of  a  purely  spiritiuil  coming.  Jesus'  promises  are 
seen  in  a  new  light.  Hence  an  extraordinary  emphasis  is  placed  on 
His  words  respecting  the  Holy  Spirit.  The  parousia,  or  pcrj)etual 
coming  and  permanent  presence,  of  which  He  had  spoken  on  the  iVioriil 
of  Olives  Wius  seen  to  be,  not  an  outward  manifestation,  but  a  sj)irilii;ii 
indwelling.  "  I  will  pray  the  Father,  and  he  shall  give  you  anotlu  r 
Comforter,  that  he  may  be  with  you  for  ever.  .  .  .  He  abidetli  with 
you,  and  shall  be  in  you  "  (Jo.  14: 16,  17).  '*If  a  man  love  me, he  wil! 
keep  my  word:  and  my  Father  will  love  him,  and  wc  will  come  unto 
him,  and  make  our  abode  with  him  "  (vs.  23).  When  the  emphasis 
was  thus  transferred  from  a  visible  to  a  spiritual  coming,  it  was  seen 
that  the  real  fulfilment  of  Jesus'  words  had  only  begun  on  the  day  of 
Pentecost. 


282  Preparations  for  Christianity 


Lesson 


Note  5.  The  Mission  of  the  Holy  Spirit.  Our  Lord's  farewell  dis- 
courses are  reported  by  Johu  alone.  The  crisis  was  at  hand  that  was 
about  to  separate  Him  from  His  disciples.  Their  hearts  were  oppressed 
with  forebodings  and  grief.  He  assured  them  that  His  departure  was 
not  a  calamity,  but  a  blessing.  He  would  not  leave  them  orphans. 
He  would  send  them  another  Comforter,  who  would  take  His  place 
and  be  their  Helper  and  Guide.  It  was  in  connection  with  these  re- 
peated promises  of  the  sending  of  the  Holy  Spirit  that  Jesus  most  fully 
described  His  mission  and  work.  The  efforts  of  the  world  to  silence 
the  testimony  of  the  disciples  by  persecution  would  not  succeed,  because 
their  words  would  be  reinforced  by  the  Holy  Spirit  (Jo.  15:20-27). 
Furthermore,  since  the  sending  of  the  Spirit  was  dependent  on  Christ's 
return  to  the  Father,  this  return,  which  had  filled  the  disciples  with 
sorrow,  was  really  a  matter  of  the  utmost  expediency.  It  would  open  the 
way  for  the  universal  work  of  the  Spirit  in  respect  of  sin,  of  righteous- 
ness, and  of  judgment  (Jo.  1G:4-11):  and  for  His  special  work  as  the 
Revealer  of  that  spiritual  truth  which  the  disciples  needed  for  the  pros- 
ecution of  their  future  work  (Jo.  11:26;  16: 12,  13).  In  this  way  the 
Spirit  would  glorify  Jesus,  even  as  Jesus  had  glorified  the  Father 
(vss.  14,  15). 

Additional  Reading  References.  ' 
(i)  In  Bible  dictionaries,  see  articles  on  "  Eschatology,"  **  Holy 
Spirit,"  "  Judgment,"  "  Millennium,"  and  "  Parousia."  (3)  For  in- 
terpretations of  Jesus'  discourse  on  the  Mount  of  Olives,  see  Commen- 
taries on  Mt.  chs.  24,  25;  Mk.  ch.  13,  and  Lu.  21: 5-38.  (3)  For  inter- 
pretations of  the  farewell  discourses,  see  commentaries  on  Jo.  chs,  14-16. 

Review  and  Preliminary  Questions. 
1.  What  was  the  prevailing  conception  of  the  future  life  during  the 
greater  part  of  the  Old  Testament  period?  2.  How  was  this  concep- 
tion modified  in  the  centuries  immediately  preceding  the  Christian  era.'* 
3.  On  what  did  Jesus  base  His  certainty  respecting  a  future  life?  4. 
What  ideas  then  current  did  He  accept  as  to  the  future  states  of  the 
righteous  and  of  the  unrighteous  ?  5.  How  did  Jesus  express  Himself 
respecting  the  nature  of  the  life  hereafter?  6.  What  duty  did  He  em- 
phasize as  of  transcendent  importance?  7.  What  is  the  subject  of  this 
lesson?    its  object. 

Questions  on  the  Lesson. 
1.  In  Jesus'  discourse  on  the  last  things,  what  did  He  mention  as 
signs  of  the  end  of  the  age  then  current?     (Note  2.) 


^^^^y  Jesus'  Parousia  283 

2.  With  what  historical  event  did  He  connect  His  coming  again? 

3.  What  did  He  say  as  to  the  approximate  date  of  these  events  ? 

4.  What  did  the  disciples  mean  by  "  the  end  of  the  world"  ?    (Note  3.) 


5.  How  was  Jesus  forced  to  answer  the  disciples  in  order  to  make 
Himself  at  all  understood? 


6.  What,  then,  did  the  disciples  understand  Jesus  to  meani 


7.  W'hat   larger  meaning  has   subsequent  history  given   to   Jesus' 
words  ? 


S.  W'hat  was  the  universal  belief  in  the  early  church  as  to  Jesus' 
coming  again?     (Note  4.) 


9.  What  was  the  effect  on  the  church  when  this  belief  was  not  realized 
in  any  such  form  as  had  been  expected  ? 


10,  How  is  this  changed  ])(>Ii(^f  rcflccicd  in  John's  Gospel? 


364  Preparations  fo J'  Chrlstianitij 


Lesson 


11.  What  great  promise   is   most  conspicuously  presented   in  the 
Fourth  Gospel?     (Note  5.) 


12.  Mention  some  of  the  modes  in  which  the  Holy  Spirit  would 
continue  the  work  of  Jesus. 


Questions  for  Consideration. 

1.  What  should  be  the  attitude  of  Christ's  followers  toward  the  prom- 
ise of  His  coming  again.? 

2.  What  is  implied  in  Jesus'  farewell  discourse  as  to  the  personality 
of  the  Holy  Spirit.? 

Note-book  Work. 

Study  carefully  the  passages  in  John  chs.  14-16  which  speak  of  the 
work  of  the  Holy  Spirit,  and  then  in  the  note-book  enumerate  the 
several  kinds  of  activity  that  Jesus  said  would  characterize  His  min- 
istry. 

Bible  Text.  "  It  is  expedient  for  you  that  I  go  away;  for  if  I  go  not  away, 
the  Comforter  will  not  come  unto  you;  but  if  I  go,  I  will  send  Him  unto  you." 
Jo.  16:7. 


Lesson    51.     CHRISTIANITY    FOR    THE    WORLD.     The    Great 

Commission. 

Scripture  Reading:  The  Command  to  Teach  all  Nations.    Mt.  ch.  28. 

Note  1.  Object  of  the  Lesson.  To  show  how  Jesus  before  His 
ascension  laid  upon  His  followers  the  task  of  preaching  the  gospel  to 
the  entire  human  race. 

Note  2.  The  Several  Accounts  of  the  Great  Commission.  On 
two  occasions  during  Jesus'  ministry  He  commissioned  His  disciples  to 
preach  the  gospel  of  the  kingdom  in  the  surrounding  towns  and  villages 
— once  in  Galilee  when  He  sent  out  the  Twelve,  and  once  in  Perea 
when  He  sent  out  the  Seventy,  among  whom  no  doubt  the  Twelve  were 
included.  These  were  tcmj)orary  missions  designed  to  give  the  disciples 
under  the  Master's  eye  a  preparation  for  independent  work  in  the 
future.  On  both  occasions  Jesus  gave  tlu^m  detailed  instructions  as  to 
^ow  they  should  proceed  (Mt.  10:5-15;  Lu.  10:2-12).     These  instruc- 


Fifty-one 


Christianity  for  the  World 


285 


tions  had  in  view  local  conditions,  though  tliey  involved  general  prin- 
ciples. These  missions  merely  anticipated  that  final  assignment  of 
work  which  took  place  between  the  resurrection  and  the  ascension, 
apparently  in  several  places  and  in  various  forms. 

Matthew,  who  says  nothing  about  the  ascension,  gives  an  account  of 
a  meeting  between  Jesus  and  a  large  company  of  believers  at  an  ap- 
pointed place  in  Galilee.  On  this  occasion,  Jesus,  speaking  as  if 
already  enthroned  in  heaven  and  invested  with  omnipotent  power, 
addressed  to  His  hearers  the  familiar  words  reported  at  tlie  close  of  tlie 
first  Gospel,  and  whicli  ^re  usually  known  as  the  Great  Commission 
(Mt.  28:18-20).  Mark's  Gospel  entls  abruptly  at  16:8,  without  re- 
cording any  appearances  of  the  risen  Christ.  The  original  endino-,  if 
one  existed,  was  lost  by  some  mischance  at  an  early  date.  To  remedy 
this  defect  a  brief  summary  of  events  (vss.  9-20)  was  added  by  another 
hand.  The  form  in  which  the  commission  is  here  reported  (vss.  15-18) 
falls  far  below  the  majesty  of  the  utterance  as  reported  by  ^latthew. 
Instead  of  the  promise  of  Christ's  perpetual  presence  with  His  people, 
"  Lo,  I  am  with  you  always,"  emphasis  is  put  on  the  gift  of  working 
physical  wonders.  Luke  gives  two  accounts  of  the  events  that  followed 
the  resurrection.     In  the  Gospel  (ch.  24)  he  seems  to  place  the  ascen- 


The  Church  of  the  Ascension  on  the  Mount  of  Olives. 

sion  on  the  same  day  as  the  resurrection,  though  in  Acts  1:3  he  ex- 
plicitly informs  liis  readers  that  an  interval  of  forty  days  elapsed  be- 
tween them.  Neither  narrative  menlions  a  direct  sending  out,  but 
both  imj)ly  that  such  a  commission  had  already  been  given  {Iai.  24: 
46-49;  Acts  1:4-8).  Both  narratives  also  represent  these  farewell 
words  as  having  been  spoken  near  Bethany  on  the  Mount  of  Olives 
from  which  the  ascension  took  place.  John  (20:10-2.3)  tells  how,  at 
the  close  of  the  resurrection  dav.    Jesus  appeannl   to  the  assembled 


286  Preparations  for  Christianity 


Leason 


disciples,  and  how,  after  having  proved  His  identity,  He  sent  them  forth 
even  as  the  Father  had  sent  Him.  This  was  apparently  the  same  oc- 
casion as  that  which  Luke  describes  in  his  Gospel,  though  the  accounts 
vary  in  some  particulars. 

Note  3.  Essential  Unity  in  the  Commissions.  In  all  these  reports 
of  the  task  laid  upon  the  disciples,  except  in  one  case,  the  universality 
of  their  mission  is  distinctly  emphasized.  In  Matthew  the  disciples  are 
commanded  to  go  and  "  teach  all  nations."  In  the  supplement  to 
Mark  they  are  to  go  "  into  all  the  world,  anc^  preach  the  gospel  to  every 
creature."  In  Luke's  Gospel  it  is  implied  that  they  are  to  preach 
"  among  all  the  nations,"  and  in  Acts  Jesus  tells  them  that  they  are 
to  be  witnesses  for  Him  "  unto  the  uttermost  part  of  the  earth."  In 
John  the  range  of  their  mission  is  not  specified,  but  its  universality  is 
imphed  in  the  fact  that  no  limits  are  set.  Our  Lord  could  not  have 
used  stronger  language  than  He  did  to  express  His  conviction  that  His 
mission  of  redemption  pertained  to  the  entire  human  race.  Further- 
more, all  the  narratives,  except  that  in  Mark,  lay  stress  on  the  giving 
'of  the  Holy  Spirit,  or,  what  amounts  to  the  same  thing,  the  abiding 
spiritual  presence  of  Christ  as  the  condition  of  future  success.  As  the 
task  imposed  far  exceeded  human  ability,  so  for  its  accomplishment 
more  than  human  power  was  needed. 

Note  4.  The  Universality  of  the.  Gospel.  Jesus  confined  His 
earthly  ministry  almost  exclusively  to  "  the  lost  sheep  of  the  house  of 
Israel,"  and  in  sending  out  His  disciples  on  preaching  tours  He  charged 
them  likewise  not  to  go  "  into  any  way  of  the  Gentiles,"  nor  to  enter 
*'  into  any  city  of  the  Samaritans  "  (Mt.  15:  24;  10:  5).  This  seems  at 
first  sight  entirely  in  harmony  with  the  Jewish  exclusiveness  of  that  day 
which  claimed  the  kingdom  of  God  for  the  descendants  of  Abraham, 
and  for  proselytes  who  through  circumcision  and  obedience  to  the  law 
had  become  incorporated  in  the  Jewish  community.  There  were  other 
reasons,  however,  which  peremptorily  demanded  such  a  course  for  the 
time  being.  God's  chosen  people  were  to  have  the  first  offer  of  the 
messianic  salvation.  Had  Jesus  included  the  Gentiles  in  His  ministry 
He  would  at  once  have  cut  Himself  off  from  His  own  people.  With 
inherited  prejudices  and  such  an  example,  it  is  not  surprising  that  the 
primitive  church  in  Jerusalem  felt  no  call  to  break  with  the  ancestral 
faith.  To  this  faith  they  merely  added  a  behef  in  the  Messiahship  of 
Jesus.  To  the  temple  worship  and  all  distinctively  Jewish  customs 
they  remained  steadfastly  loyal.  They  failed  entirely  to  see  that  faith 
in  Jesus  was  a  new  wine  that  could  not  be  contained  in  the  old  wine- 


Fifty-one  Christianity  for  the  World  287 

skins.  Had  the  proclamation  of  salvation  for  the  Gentiles  by  faith 
alone  been  forced  to  wait  for  readiness  on  the  part  of  these  Palestinian 
Christians,  it  would  have  had  to  wait  a  long  time.  No  plainer  indica- 
tion of  the  divine  will  and  purpose  in  respect  to  the  Gentiles  could  have 
been  asked  for  than  was  given  in  the  case  of  Cornelius  (Acts  10: 1 — 
11: 18),  but  it  was  stubbornly  rejected  as  bearing  only  upon  this  excep- 
tional case.  Stephen,  the  Hellenistic  Jew,  was  the  first  to  apprehend 
the  world-wide  significance  of  Christianity.  And  it  was  Paul,  another 
Hellenist,  who  broke  through  the  trammels  that  would  have  kept 
Christianity  a  mere  Jewish  sect,  and  carried  the  dying  words  of  Stephen 
into  the  very  heart  of  the  Roman  empire.  In  the  simplification  of 
Christianity  which  fitted  it  to  become  a  world-religion  Paul  fell  back 
upon  the  teachings  of  Christ.  For  the  intolerable  burden  of  the  Jewish 
law  Jesus  had  substituted  the  simple  and  universal  law  of  love.  For 
salvation  He  had  told  men  to  look  in  simple  faith  to  Himself.  Com- 
pliance with  such  requirements  was  not  dependent  on  conditions  of 
social  life,  nationality,  or  race.  Herein  lay  the  possibility  of  a  religion 
for  humanity,  a  religion  that  consisted  in  the  recognition  of  God  as  the 
heavenly  Father  and  of  man's  divine  sonship.  Before  His  death  Jesus 
could  only  hint  at  conceptions  so  revolutionary  (Mt.  8:11;  Mk.  14:9; 
Jo.  l'-2:3'-2),  but  after  His  resurrection  this  idea  of  a  world-mission  was 
given  the  uppermost  place  in  His  thought.  How  incapable  the  disci- 
ples were  even  then  of  grasping  its  meaning  is  shown  by  their  question, 
"  Lord,  dost  thou  at  this  time  restore  the  kingdom  to  Israel  ?"  (Acts  1 :  ()) 
that  is,  the  political  kingdom  which  it  was  supposed  the  Messiah  would 
establish.  From  such  crass  Jewish  narrowness  the  Great  Commission 
as  reported  by  IVIatthew  could  not  have  come.  It  is  no  invention  of  a 
provincial  publican,  but  a  word  of  the  risen  Christ  which  proves  its 
genuineness  by  its  incomparable  majesty  and  world-wide  reach. 

Note  5.  Christianity  a  Missionary  Religion.  The  universal  destiny 
of  the  (Christian  faith  is  proved  by  the  way  it  is  penetrated  by  the  mis- 
sionary spirit.  It  loses  its  vitality  when  it  ceases  to  propagate  the 
gospel.  The  Great  Commission  which  Jesus  gave  His  followers  did 
not  command  them  to  stay  in  Jerusalem  and  wait  for  the  world  \o  come 
to  them.  On  the  contrary,  "beginning  at  Jerusalem  "  (Lu.  '24:47). 
they  were  to  "  go  "  to  the  (ientiles  throughout  the  whole  world.  This 
command  to  make  disciples  of  all  nations  is  the  great  missionary  charter 
of  Christianity,  our  warrant  for  carrying  the  gospel  to  the  remotest 
corners  of  the  earth,  and  an  express  command  not  to  rest  until  "  the 
earth  shall  be  filled  with  the  knowledge  of  the  glory  of  the  Ivord.  as  tlie 
waters  cover  the  sea."     There  is  in  it,  too,  a  declaration  of  the  ability 


^88  Preparations  for  Cliristianity 


Lesson 


of  the  gospel  to  override  all  differences  of  race,  nationality,  language, 
and  social  conditions,  and  thus  become  the  universal  religion  of  the 
world.  For  the  still  further  encouragement  of  the  Apostles,  their 
exalted  and  almighty  Lord  assures  them  that  He  will  be  with  them  in 
their  spiritual  conflicts  "  always,  even  unto  the  end  of  the  world," 
literally,  "  all  the  days,"  "  days  of  strength  and  of  weakness,  days  of 
success  and  failure,  of  joy  and  of  sorrow,  of  youth  and  of  age,  days  of 
life  and  day  of  death — all  the  days  "  till  time  shall  end. 

Additional  Reading  References. 
(i)  Hastings:  Dictionari/  of  Christ  and  the  Gospels,  Articles  '*  Com- 
mission," "  Cosmopolitanism,"  "  Exclusiveness,"  "  Gentiles,"  "  Mis- 
sions," and  "  Universalism."  (2)  Universality  of  the  Christian  Re- 
public. Seeley:  Ecce  Homo,  pp.  139-154.  {3)  The  Gospel  for  all  the 
nations.     Gibson:    Expositor's  Bible,  Matthew,  pp.  ¥39 -4:50. 

Review  and  Preliminary  Questions. 
1.  What  was  the  subject  of  Christ's  prophetic  discourse  on  the  Mount 
of  Olives.^  2.  With  what  great  historical  event  did  He  associate  His 
coming  again.?  3.  Why  did  He  picture  His  coming  as  a  single  event.? 
4.  What  larger  meaning  has  the  passing  of  time  given  to  Jesus'  words 
respecting  His  coming  again  .^  5.  How  is  this  coming  viewed  in  John's 
Gospel.?  6.  How  did  Jesus  comfort  His  disciples  in  view  of  His  de- 
parture and  their  fear  of  being  left  alone.?  7.  What  is  the  subject  of 
the  present  lesson .?     its  object .? 

Questions  on  the  Lesson. 
1.  What  preliminary  commissions  had  been  given  to  the  disciples 
during  Christ's  ministry.?     (Note  !^.) 


2.  How  many  reports  of  Christ's  final  commission  to  the  disciples 
have  we? 


3.  What  conception  of  Clirisliatilty  is  emphasized  in  practically  all 
of  these  reports?      (Note  3.) 


Fim-one  Christianity  for  the  World  289 

4.  What  promise  of  supreme  importance  to  the  church  is  also  em- 
phasized ? 


5.  What  hmitation  did  Jesus  set  on  His  own  ministry  and,  at  first 
on  that  of  His  disciples?     (Note  4.) 


6.   What  was  the  natural  effect  of  this  limitation  on  the  primitive 
church  in  Jerusalem? 


7.  Who  in  the  primitive  church  first  discerned  the  universal  mission 
of  Christianity  ?     (Acts  7 :  47-50.) 


8.  On  what  did  Paul  base  his  idea  of  this  larger  mission? 


9.  What  shows  that  the  Great  Commission  is  a  genuine  word  of 
Jesus  ? 


10.  How  is  Christianity  related  to  missions?     (Note  5.) 


11.  How  does  the  Great  Commission  imply  the  fitness  of  Christianity 
for  the  entire  hunum  race? 


1*2.  What  gracious  promise  did  Jesus  give  His  followers  for  all  com- 
ing time? 


290  Preparations  for  Christianity 


Lesson 


Questiona  for  Consideration. 

1.  What  great  duty  is  laid  on  Cliristians  in  every  age  by  the  Great 
Commission? 

2.  How  is  the  Christian  church  at  the  present  time  fulfilHng  this  duty? 

Bible  Text.      "  All  auihority  hath   been  giw  n  unto  me  in  heaven  and  on 
earth.     Go  ye  therefore,  and  make  disciples  of  all  the  nations."     Mt.  28:18,  19. 


Lesson  52.     CHRISTIANITY  THE  FINAL  RELIGION.    Review  of 
Lessons  40-51. 

Scripture  Reading :  A  Part  of  Jesus' Farewell  Address.    Jo.  16:1-16. 

Note  1.  Object  of  the  Lesson.  To  recall  the  purpose  of  Jesus' 
mission  into  this  world  and  some  of  His  most  important  teachings,  and 
to  show  from  these  the  impossibility  of  Christianity  ever  being  super- 
seded by  a  higher  religion. 

Note  2.  Jesus'  Mission  in  the  World.  At  the  opening  of  the 
Christian  era  the  religious  life  of  the  Jews  had  for  the  most  part  de- 
generated into  a  dead  or  fanatical  observance  of  the  letter  of  the  law. 
There  was,  however,  a  small  portion  of  truly  righteous  people  who  still 
cherished  the  high  ideals  of  the  prophets  and  who  were  waiting  for  the 
appearance  of  the  long  promised  Messiah.  Suddenly  a  voice  was  heard 
in  the  wilderness  of  Judea  proclaiming  the  nearness  of  the  Messiah's 
advent,  and  calling  on  the  nation  to  prepare  for  it  by  repentance.  It 
was  the  voice  of  the  Messiah's  herald,  who  soon  afterwards  pointed  out 
Jesus  of  Nazareth  as  the  One  whom  Jehovah  had  sent  to  redeem  the 
world  (Lesson  40).  The  formal  messianic  call  came  to  Jesus  at  His 
baptism,  when  the  voice  from  heaven  proclaimed  Him  God's  Son,  a 
title  the  significance  of  which  could  not  be  misunderstood.  The  temp- 
tations tested  His  purpose  to  adhere  to  a  purely  spiritual  program  in 
His  divinely  appointed  task  of  establishing  the  kingdom  of  God,  or  to 
seek  this  end  by  the  adoption  of  a  worldly  j)olicy  (Lesson  41).  His 
decision  in  favor  of  the  former  naturally  involved  a  decision  as  to  the 
nature  of  the  means  to  be  employed.  Jesus'  ministry,  therefore,  con- 
sisted largely  in  preaching  the  good  news  of  the  kingdom,  instructing 
men  as  to  its  true  nature,  and  urging  them  to  become  its  subjects 
through  the  practice  of  a  genuine  righteousness  (Lesson  42). 

Note  3.  The  Fundamental  Teachings  of  Jesus.  Though  Jesus 
was  conscious  of  His  Messiahshi])  from  the  moment  of  His  baptism  it 


Fifty-two  Christianity  the  Final  Religion  291 

was  not  expedient  that  He  should  make  a  public  announcement  of  it 
at  once.  From  the  first,  however,  He  gave  indirect  proofs  of  His  mis- 
sion in  the  amazing  authority  which  distinguished  His  teachings  as 
compared  with  the  slavish  adherence  to  tradition  which  marked  the 
utterances  of  the  scribes  and  Pharisees.  Furthermore,  His  testimony 
concerning  Himself,  while  not  directly  claiming  Messiahship,  contained 
such  stupendous  self-assertions  as  clearly  marked  Him  off  from  ordinary 
humanity,  and  as  must  have  brought  conviction  respecting  His  true 
character  to  all  who  were  not  blinded  by  prejudices  (Lesson  43). 

The  most  distinctive  and  far-reaching  revelation  in  the  teachings  of 
Jesus  was  His  new  conception  of  God  as  the  heavenly  Father.  This 
relation  He  sustains  to  all  men,  not  merely  on  the  ground  of  having 
created  them  in  His  own  image,  but  because  in  His  own  essential  nature 
He  is  love,  and  all  that  fatherliness  in  its  highest  sense  betokens.  This 
conception  of  God  is  fundamental  in  Jesus'  teachings.  It  gives  shape 
and  color  to  practically  all  of  them  (Lesson  44). 

The  first  and  most  obvious  deduction  from  the  universal  fatherhood 
of  God  is  the  universal  sonship  of  man.  As  the  world  had  never  had 
a  proper  idea  of  the  character  of  God  until  Jesus  revealed  the  divine 
paternity,  so  it  never  liad  realized  the  dignity  and  worth  of  man  until 
Jesus  proclaimed  the  great  truth  that  every  man  is  God's  child,  the 
object  of  His  ceaseless  love  and  care.  This  fact  did  not  blind  Jesus 
to  the  deplorable  condition  into  which  men  have  fallen  in  consequence 
of  sin,  and  from  which  they  need  to  be  rescued  (Lesson  45). 

Jesus  based  His  teaching  respecting  the  future  life  on  the  inherent 
worth  of  man  as  God's  child.  He  is  created  with  capacity  for  eternal 
fellowship  with  God.  The  bestowment  of  such  capacity  was  not  in- 
tended as  a  mockery  of  human  hopes,  but  a  prophecy  of  their  certain 
fulfilment  (Lesson  49). 

Note  4.  Jesus'  Redemptive  Work.  Jesus'  revelation  of  the  true 
relation  which  exists  between  (iod  and  man  introduced  a  new  concep- 
tion of  the  nature  of  sin.  It  is  not  merely  a  lawlessness  that  injures 
the  community,  as  the  heathen  thought;  nor  a  mere  transgression  of 
divine  law,  as  the  Old  Testament  religion  taught;  but  it  is  the  substitu- 
tion of  man's  own  will  and  affections  for  the  will  and  love  of  the  heavenly 
Father.  Sin,  therefore,  in  its  inmost  essence  is  selfishness.  This  pro- 
duces innnediate  alienation  from  (jod,  and,  so  long  as  persisted  in, 
separation  from  Him  (Lesson  46). 

The  way  of  salvation,  accordingly,  is  just  the  opposite  of  the  way 
of  sin.  It  means  knowledge  of  sin,  acknowledgment  of  sin,  and 
abandonment  of  sin.     But  this  abandonment  of  sin  implies  the  substitu- 


292  Preparations  for  Christianity 


Lesson 


tion  of  God's  will  for  self-will,  and  love  for  Him  instead  of  love  for  self 
as  the  supreme  good.  Thus  the  sinner  is  restored  to  the  full  privileges 
of  divine  sonship,  and  made  an  heir  of  eternal  life  (Lesson  47). 

When  love  becomes  the  central  law  of  life  this  reveals  itself  in  the 
earnest  cultivation  of  a  godly  life,  in  love  for  the  things  of  God,  and 
in  spiritual  communion  with  Him.  In  relation  to  one's  fellow  men  it 
manifests  itself  in  a  full  and  generous  recognition  of  human  worth,  of 
human  rights,  and  of  human  needs,  all  growing  out  of  a  sense  of  human 
brotherhood  (Lesson  48). 

Note  5.  Jesus'  Outlook  into  the  Future.  During  His  earthly 
ministry  Jesus  had  trained  a  little  band  of  disciples  to  take  up  and 
continue  His  work  after  His  own  departure.  The  magnitude  of  this 
work  and  the  superhuman  power  needed  for  its  achievement  He  foresaw 
as  they  did  not.  Therefore  He  comforted  and  strengthened  them  with 
the  assurance  that  He  would  come  again  to  help  and  guide  them  in  all 
the  future.  This  coming.  He  was  forced,  in  condescension  to  their 
inability  to  understand  the  full  truth,  to  picture  in  the  prophetic  lan- 
guage of  the  Old  Testament  and  to  associate  with  the  overthrow  of 
Jerusalem  and  of  the  hostile  institutions  of  Judaism.  Time  has  shown 
that  while  this  historical  event  was  in  an  important  sense  a  coming  of 
the  Son  of  man,  it  did  not  exhaust  the  meaning  of  the  promise;  that 
this  coming  was  to  be  a  long  process  rather  than  a  single  event;  and 
that  it  was  to  be  spiritual  rather  than  visible.  It  has,  accordingly,  been 
largely  fulfilled  in  the  sending  of  the  Holy  Spirit  through  whose  in- 
dwelling we  experience  the  abiding  presence  of  Christ  (Lesson  50). 

The  abiding  and  universal  presence  of  Christ  in  the  souls  of  His 
followers  implies  a  religion  with  a  capacity  for  unlimited  expansion. 
Jesus  had  come  into  the  world  to  save  sinners.  This  is  but  another 
way  of  saying  that  He  had  come  to  save  the  entire  human  race.  There- 
fore, in  His  parting  words  Jesus  laid  upon  His  disciples  a  universal 
mission.  Christianity  is  not  for  a  class  or  a  nation,  but  for  the  world 
(Lesson  51). 

Note  6.  Christianity  the  Final  Religion.  A  moment's  reflection 
will  show  that  no  religion  can  ever  supersede  Christianity  for  the  simple 
reason  that  no  other  can  ever  go  beyond  it.  In  the  incarnation  of  Jesus 
Christ  God  has  made  the  supreme  revelation  of  Himself  to  num.  He 
can  make  no  greater.  In  sending  His  only  Son,  God  sent  Him  who 
stands  nearest  to  Himself.  He  can  send  none  greater.  As  a  Mediator 
between  God  and  man  Jesus  partakes  ])erfectly  of  the  nature  of  both 
and  can  perfectly  represent  both  as  no  other  mediator  can.     In  the 


Fifty-two  Christianity  tlie  Final  Religion  293 

teachings  of  Christ  God  has  told  men  all  that  they  are  able  to  com- 
prehend of  His  character  and  purposes.  Xo  other  teacher  can  do  as 
much.  In  the  vicarious  sufferings  and  redemptive  death  of  Christ 
divine  love  has  made  its  supreme  sacrifice.  By  His  triumph  over  death 
and  enthronement  at  the  right  hand  of  God  Jesus  has  become  the  ever- 
living  and  all-sufficient  Saviour  to  them  that  believe.  "  And  in  none 
other  is  there  salvation:  for  neither  is  there  any  other  name  under 
heaven,  that  is  given  among  men,  wherein  we  must  be  saved  "  (Acts 
4:12). 

In  looking  back  over  the  entire  course  we  see  how  religious  concep- 
tions ha\e  advanced  from  one  stage  to  another.  Primitive  worship 
consisted  in  bringing  to  the  gods  such  offerings  or  services  as  were  sup- 
posed to  please  them.  It  never  entered  the  mind  of  the  worshiper  that 
his  personal  character  could  have  anything  to  do  with  the  acceptable- 
ness  of  his  oft'erings.  Why  should  it,  since  the  gods  themselves  stood 
on  the  same  moral  level  as  the  worshiper.'^  The  main  thing  was  the 
presentation  of  rich  sacrifices.  This  divorce  between  morality  and 
religion  was  the  fatal  defect  in  the  heathen  religions  of  antiquity,  as 
well  as  in  the  early  religion  of  Israel.  A  higher  stage  was  reached  when, 
in  place  of  a  multitude  of  immoral  gods,  religious  thought  in  Israel 
grasped  the  idea  of  one  supreme  God  who  not  only  was  righteous 
Himself,  but  required  righteousness  in  His  worshipers.  The  fusion  of 
morality  with  religion  was  the  great  achievement  of  the  Old  Testament 
prophets.  A  still  higher  stage  was  reached  when  Jesus  demanded  not 
merely  external  obedience  to  the  moral  law,  but  an  inward  spiritual 
conformity  with  God.  "  God  is  a  Spirit:  and  they  that  worship  him 
must  worship  in  spirit  and  in  truth."  Such  worship  is  the  prostration 
of  the  human  spirit  before  the  divine;  the  surrender  of  all  personal 
volitions  and  desires.  It  is  independent  of  times,  places,  and  cere- 
monies. This  is  the  highest  form  of  worship  that  can  be  reached,  and 
therefore  it  is  the  final. 

Questions  on  the  Lesson. 
1.  What  was  the  mission  of  John  the  Baptist?     (Note  2.) 


2.  What  conception  of  His   own   mission  ditl   Jesus  reveal  when 
tempted  in  the  wilderness? 


294  Preparations  for  Christianity  Lesson 

3.  What  means  did  Jesus  adopt  for  establishing  His  kingdom? 


4.  What  was  the  substance  of  Jesus'  testimony  concerning  Himself? 
(Note  3.) 


5.  What  was  His  new  revelation  concerning  God? 


6.  How  did  Jesus'  conception  of  God  affect  His  conception  of  man? 


7.  How  did   Jesus'  conception  of  man  bear  on  His  doctrine  of 
future  life? 


8.  What  did  Jesus  teach  as  to  the  essence  of  sin?     (Note  4.) 


9.  What  did  Jesus  teach  as  to  the  way  of  salvation? 


10.  What  did  Jesus  proclaim  to  be  the  supreme  law  of  life? 


11.  State  briefly  what  Jesus  srcincd  to  teach,  and  what  He  really 
taught,  respecting  His  coming  again.      (Note  o.) 


Fifty^wo  Christianity  the  Final  Religion  295 

12,  What  was  Jesus'  conviction  respecting  the  future  destiny  of 
Christianity  ? 


13.  Why  is  Christianity  the  world's  supreme  and  final  religion? 
(Note  6.) 


14.  How  does  Christianity  embody  the  highest  and  therefore  final 
form  of  worship  ? 


Christian  Life  and  Conduct 


Christian  Life  and  Conduct  is  an  analysis  of  the  particular  Biblical 
rules  and  principles  which  all  Christians  should  undertake  to  follow. 
Though  our  religion  is  not  a  set  of  rules,  nevertheless  the  Christian 
purpose  includes  a  determination  to  do  certain  things  and  to  abstain  from 
others. 

At  the  age  of  fourteen  there  is  a  tendency  in  boys  and  girls  to  break 
away  from  restraint  and  to  resent  authority.  They  are  passing  rapidly 
from  the  period  when  they  follow  rules  of  conduct  merely  because  they 
have  been  so  trained,  to  the  period  when  they  should  follow  them  of 
their  own  desire.  They  are  unwilling  to  be  children  any  longer.  They 
desire  the  freedom  of  men  and  women,  while  as  yet  they  do  not  under- 
stand the  adult  point  of  view.  The  aim  of  Christian  Life  and 
Conduct  is  to  assist  the  pupil  to  make  the  transition  from  childish  conduct 
to  that  of  young  men  and  women  who  desire  to  live  as  Christians. 

PARTIAL  LIST  OF  TOPICS 

Part  L    LIVING  ACCORDING  TO  THE  STANDARDS  OF  LAW 

Here  the  pupil  surveys  in  a  new  way  the  great  laws  of  the  Scriptures. 
Frequent  reference  is  made  to  our  common  law  which  is  largely  founded 
upon  the  Bible. 

2.  The  Ridht  to  Property  5.     The  Ri^ht  to  Truth 

3.  The  Ri|{ht  to  Fair  Dealing  7.     The  Rights  of  Parents 

4.  The  Ridht  to  Rest  9.     The  Rights  of  the  Unprotected 

Part  II.    LIVING  ACCORDING  TO  THE  STANDARDS  OF  THE 
PROPHETS  AND  SAGES 

Here  emphasis  is  laid  upon  the  duty  of  doing  good  to  others  instead  of 
merely  refraining  from  injuring  them.  The  lesson  material  is  from  the 
Old  Testament. 

13.  Nedli^ence  and  its  Results  16.     The  Power  of  the  Tongue 

14.  The  Cultivation  of  Habits  20.     The  Brotherhood  of  Man 
13.     The  Importance  of  Self-control         22.     False  and  True  Worship 

Part  III.    LIVING  ACCORDING  TO  THE  STANDARDS  OF  JESUS 

The  course  is  brought  to  a  culmination  by  the_  application  of  the 
standards  of  Jesus  to  everyday  life.  The  lesson  material  is  from  the  New 
Testament. 

23.    The  Christian  and  his  Leader  31.     The  Ambition  of  a  Christian 

27.     The  Christian  and  his  Friends  34.     The  Life  of  Faith 

30.     The  Christian  and  his  Thoughts        33.     The  Christian  and  his  Heavenly 

Father 

Complete  in  thirty-six  lessons 


CHARLES  SCRIBNER'S  SONS       -        -       New  York 


THE 

Student's  Life  of  Christ 

A   BOOK   OF   SPECIAL   VALUE   TO   EVERY 
SUNDAY  SCHOOL  TEACHER 

By  PROFESSOR   FRANK   K.  SANDERS,  Ph.  D..  D.  D. 
President  of  Washburn  College,  Topeka,  Kansas 

HIS  book  was  written  from  the  stand- 
point of  the  student  who  desires  help- 
fully to  interpret  the  life  of  Jesus. 
Prepared  primarily  in  connection  with 
the  Bible  Study  Union  (Blakeslee) 
Lessons,  on  the  Life  of  Christ,  it  follows 
that  course  of  study  chapter  by 
chapter.  While  it  affords  the  best  possible  help  to 
persons  using  that  system,  it  is  practically  of  equal 
value  to  those  using  The  Life  of  Jesus,  by  William  Byron 
Forbush,  or  any  special  course  on  the  same  subject. 

It  brings  together  in  compact  forni  just  the  material 
which  every  teacher  needs,  but  which  is  not  otherwise 
available  without  much  research  and  expenditure  of 
time  and  money.  It  emphasizes  the  more  significant 
facts,  incidents  and  teachings,  showing  their  true  rela- 
tions to  each  other  and  to  Christ's  life  as  a  whole,  and 
outlines  the  practical  application  of  each  lesson  to 
present  experiences  in  an  exceedingly  helpful  manner. 
As  an  interpretation  of  the  life  and  teachings  of 
the  Divine  Master,  it  will  be  found  most  suggestive 
and  stimulating  and  a  welcome  aid  to  the  correct  un- 
derstanding and  the  best  use  of  the  Gospel  narrative. 


CHARLES  SCRIBNER'S  SONS 

NEW  YORK 


Princeton  Theological  Seminary  Libraries 


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